Cry aloud, spare not; lift up thy voice like a trumpet, and shew my people
their transgression, and the house of Jacob their sins. ISAIAH lviii. 1.

I have set thee a watchman unto the house of Israel: therefore thou shalt
hear the word at my mouth, and warn them from me. EZEKIEL xxxiii. 7.

GLASGOW:

PRINTED BY STEPHEN YOUNG, PRINCE'S STREET.

1805.

TrueCovenanter.com Editor's Introduction.

The following document was published by the Reformed Presbytery of Scotland
as a Testimony against the corruptions of the time, and a warning to all Christians,
that they should "watch, and pray," that they be not carried away with
the corruptions of the time. At the time when this document was composed,
immorality was on the increase in Scotland, as well as other nations.
Such had been the case ever since the overthrow of the Reformation in
the 1600's. But, what was worse, practical immorality was also on the increase
within the Presbyterian churches of Scotland, and even in those communions
most strict in their official principles and practices. Then, as now,
laxity in ecclesiastical discipline, as well as an over-great fondness
for "growing" churches, resulted in an increase in scandals and general
expectation that misbehaviour would be tolerated more and more.

At the present time, the "religion according to godliness" is still
difficult to discern, even amongst those who make the loudest claims
to be returning to the "old paths" and seeking reformation. It is hoped
that some of the things found in this document may serve to the conviction
of those who have previously resisted embracing all of the principles
of the historic Covenanter church, as well as to answer some questions
which are not agreed upon by modern professing Covenanters.

The section on the Sabbath day opens the discussion and presents
solid and detailed instruction on how diligently Christians ought,
at this day also, to sanctify the Sabbath day. None can say he is
perfect in his practice with regard to this subject. But the
following instruction will further prove to be a means of
correcting and refining the principles of many who already
regard Sabbath-sanctification as a Christian duty.

The section on lots, and the abuse thereof, makes clear what was the
official position of the Covenanter church on this subject. Modern
readers have been largely de-sensitized to the sinfulness of using the
lot in vain, by the misguided instruction of the previous generations.
Playing cards, rolling dice, and other forms of lottery might
easily be viewed as an innocent "pastime" useful to keep
the young busy and out of trouble. But it is not so, and the faithful
witnesses of times past were rather explicit on the sinfulness
of abusing the lot. The seriousness with which the Reformed
Presbytery of Scotland would have us to observe the ordinance
of the lot, also sheds some light on another subject of some
discussion at present. Although there is nothing here said concerning
the issue of "predictive prophecy" itself, yet the Presbytery clearly
express themselves as acknowledging the lot as a form of divine
revelation. To them, this does not seem to have been in conflict
with the fact that all extraordinary ecclesiastical offices have ceased,
and that the canon of Scripture is closed. They can still assert plainly
that,
The decision is as much a declaration of his will,
as if it were given by an audible voice.

To avoid summarizing the entire document, let it only be noted, lastly,
that the Theater and Entertainment of the Stage come under a plain
condemnation from the Reformed Presbytery. The final section and
the second part of the appendix, are devoted to this subject. Many
professing Christians of our time, some who profess great things,
are still defiled in their hearts with a love for
the Television and Movies. All that which the Presbytery says against
the Stage of their time, and much more, can be applied directly to
these and other modern forms of entertainment. The Reformed Presbytery
calls us to abandon these idols. Those who profess to be
Reformed Presbyterians and Covenanters, ought to be the first to
give a ready obedience to that call.

Such are some of the topics discussed herein, and the sins testified
against. What force this document will have with those who do not
profess to be Covenanters, will vary amongst readers. It is hoped however,
that it will not find opposition amongst those professing to be Covenanters
and to adhere to the Terms of Communion of the Covenanter church.
Some further considerations on this subject, will be presented at
the end of the document.

DOUGLAS, 6th March, 1804.

The Reformed Presbytery met and constituted—Sederunt,
&c.

A proposal was made in the Presbytery and agreed to,
that a practical Warning should be published by them against
the prevalent immoralities of the present age. After
conversation on the subject, an appointment was laid
on two members to prepare a draught of a Warning to that
effect. Said draught was laid before this meeting, and
a part of it read. It was agreed that some additions
should be made to the first part, to make it more uniform
with the second, betwixt and the November Presbytery,
and that the copy should be circulated among
the members, to be perused by them privately until that
time.

Extracted by ARCH.D MASON, P. Clk.

HAMILTON, 9th November, 1804.

The Reformed Presbytery met and constituted—Sederunt, &c.

The Presbytery, finding that they had not leisure at
this meeting to read and examine the forementioned
draught against immorality with due care, appointed a
Committee of their number to meet at Glasgow as soon as
possible, to prepare it for the press.

Extracted by ARCH.D MASON, P. Clk.

GLASGOW, 12th February, 1805.

The Committee met, according to appointment, and
constituted, &c.

Having read over the Warning against practical immorality,
paragraph by paragraph, and made what amendments
they judged necessary, the Committee unanimously
approve of the same, and order it to be published,
under the inspection of two of the members, with all
convenient speed.

Extracted by THO.S HENDERSON, Com. Clk.

N.B. The original copy, being drawn up by different hands, will account for
the difference of the style, and mode of reasoning.

GRACE, Mercy, and Peace be multiplied unto you, through
the knowledge of Jesus Christ, our Lord.—It is the command
of the great Jehovah to gospel ministers, as watchmen of the
city of God, to know the signs of the times, and to give warning
from him against all the public sins, and gross immoralities,
which have a tendency to bring down Divine Judgments upon
guilty nations and Churches. It is predicted by the Apostle,
2 Tim. 3.1, "That in the last days perilous times shall come."
And, when we consider this day of treading down in the valley
of vision, we have cause to fear, that they are now really
come. The gates of human depravity are burst open, and
wickedness, like an impetuous torrent, threatens to carry holiness
and morality along with it. The greater part of mankind,
by imbibing the sentiments of infidelity, have gone over into
practical atheism, contempt of ordinances, and disregard to every
religious duty, which God requires in his word. This
infidelity of principle has been productive of a numerous train
of immoralities in practice. Nothing else indeed can be expected,
because want of the true knowledge of God, and contempt
of his moral authority, as revealed in the holy scriptures,
are the genuine source of all the evils which appear in the life.
This is plainly declared by the Spirit of God, Rom. 1.28,
"As they did not like to retain God in their knowledge, God
gave them over to a reprobate mind, to do those things which
are not convenient." Belief of the truth, and gospel holiness
are inseparably connected together by God in his word, 2 Thess. 2.13.
But alas! it is a prevailing evil of the present
generation, to separate what God has joined together. On
this account, he seems to have given them up to counsels of
their own, to strong delusions, to believe lies. Great numbers,
even of the professors of religion, are left to follow a multitude
to do evil. Like Israel of old, they mingled with the nations,
and have learned of them their ways. Notwithstanding of the
most solemn engagements, made at Baptism and the Lord's
table, to renounce the service of the Devil, the world, and the
flesh, and to bear faithful and true allegiance to Zion's glorious
King, according to his holy law, yet how many give the lie to
their solemn profession, by voluntarily serving sin, Satan, and
their own lusts, walking "according to the course of this world,
{vi}
according to the prince of the power of the air, the spirit
that now worketh in the children of disobedience," Eph. 2.2.

We have our own fears, that many things in this Warning
may appear as idle tales to this luke-warm age, and even to
many, of whom better things might be expected. But we
need not think this very strange, as it is one of Satan's great
devices, to alleviate sin as much as possible, and to cause men
call evil good, and good evil, and to put light for darkness,
and darkness for light: and our corrupt natures are very ready
to acquiesce in the sinful suggestion. This is peculiarly the
case, in respect of common sins, fashionable amusements, and
favourite lusts. The language of the heart concerning such is,
It is a little one, spare it. But as the prevalence of every species
of wickedness is an aggravation of it, therefore men ought to
be most watchful against the sins that do most easily beset
them, because by these they most dishonour God, reproach religion,
and hurt the best interests of their immortal souls.—Whatever
may be the corrupt opinions of men about these matters,
we have classed nothing in the list of immoralities, but what we
have shewn from the word of God to be truly criminal: and the
same sentiments have been maintained by the best informed and
most eminent Christians. Therefore, although speculative, unconverted,
men should differ from us in their views, and ask
what is the evil of this or of that, without caring about any reply;
we exceedingly prefer the cool and deliberate judgment of the
true Christian, sincerely lamenting the precious time which he
has misspent in sinful pleasures, and especially, when, in the
views of approaching death, he solemnly warns his surviving
friends and companions against the lusts of the flesh, the lust
of the eye, and the pride of life.

It is a mournful truth, that the nominal professors of religion
are greatly disposed to turn the grace of God into wantonness,
and to sin because grace abounds. To prevent this infatuation,
the same Divine revelation which informs us that we
are justified freely by the grace of God, Rom. 3.24, informs us
also that without holiness no man shall see the Lord, Heb. 12.14.
Whatever aversion natural men have to holiness, it is essential
to all the saints. They are elected, redeemed, and called, to
be holy, Eph. 1.4; Titus 2.14; 1 Pet. 1.15. God confers his
grace upon them, to teach them, that, denying all ungodliness
and worldly lusts, they should live soberly, righteously, and godly,
in this present world, Titus 2.11,12. Holiness is a part of the
image of God, after which they are created, and the Spirit of
God requires the Apostle to recommend the practice of good
works to believers, Titus 3.8. But without abstaining from
{vii}
immorality it is impossible to be holy, because sin and holiness
are irreconcilable. Study therefore to be holy in all manner
of conversation.

As we formerly published a Testimony and Warning against
the idolatries of the man of sin, and another against Socinian
and Unitarian errors: so with a view still farther to discharge
our duty to God, to ourselves and to the generation, we now
add this solemn Warning against the most prevalent sins of the
age.—We beseech all of you, into whose hands it may come,
to give it a serious perusal, to read it with calmness and
attention, without prejudice; to receive it for reproof and correction,
as well as for instruction, and to pray for the Divine
blessing upon it, that it may prove a mean of preserving you
from the paths in which destroyers go.—We entreat you, by the
authority of the eternal Jehovah, by the love of a dying and
compassionate Saviour, by the consolations of the Holy Spirit,
by the regard that you ought to have to your own immortal
souls, and by the respect which you owe to gospel ministers,
as ambassadors for Christ, that you ponder seriously the arguments
which are here used, for informing your judgment, and
influencing your conduct, and improve them, by the assistance
of Divine grace, as an antidote against the commission of these
sins, which are fast filling up the measure of our public iniquities;
and on account of which, God is saying to us, in the
words of the prophet, "shall I not visit for these things? saith
the Lord: shall not my soul be avenged on such a nation
as this?" Jer. 5.29. We earnestly solicit your particular attention
to the subject matter of this address. Consider that,
while you are reading these pages, numbers of the human
race are dropping into their eternal state, and many of them into
hell, without any hope of deliverance. None of you can
say but the commission may next be given to the unrelenting
messenger, concerning yourself. Therefore, O think of the
folly, as well as sinfulness, of wasting precious time, in the
practice of sin, and treasuring up to yourselves wrath against the
day of wrath. After you may have spent but a few hours more,
in the service of your corrupt lusts, with your vain companions;
after you may have taken a few more pleasant draughts of the
intoxicating potion: and after you may have enjoyed a little
more of the precarious riches, and bewitching pleasures, of
the world, your portion will be spent, your pleasures ended,
and nothing left, but a heavy reckoning with your judge.
Having sinned against love and mercy, against light and knowledge,
and against counsel and warning, you can have no excuse:
but the words of Christ are applicable to you, "It shall be
{viii}
more tolerable for Tyre and Sidon, in the day of judgment,
than for you."—O that you were wise, that you understood this,
that you would consider your latter end!

While we address this Warning to Christians of all denominations,
we particularly call upon the people under our pastoral
and Presbyterial inspection, to take good heed to it. Over
you the Holy Ghost has made us overseers. For your souls we watch,
as they that must give an account, and you are under solemn obligation
by the authority of Christ, to submit to us in the Lord.
Remember, that if you follow any of the sinful practices, here
condemned from the holy scriptures, you are very inexcusable,
as you have been particularly instructed in the criminality of
them from your early life; and that, if you despise this additional
Warning, you will justly expose yourselves to the censures
of the Church, as violators of her laws. Privilege and
duty should ever go together, and if Church members will not
be confined within the limits of Christian duties, they can have
no right to Church privileges. Christ gives this positive command
to his servants, "Give not that which is holy unto dogs,"
and surely those, who will not be governed by his laws, are of
this description. The same regulations must extend to all
Church members, and no one person has a dispensing power
to violate them, more than another. Gospel ministers themselves
have no right to come and go in these matters, but to require
all to obey the Divine injunction, "Only let your conversation
be as it becometh the gospel of Christ," Phil. 1.27.
Amidst the great variety of abounding immoralities, it cannot
be expected, that we can take up the whole. We have selected
a few of those, which we judged most prevalent, and
have considered them at some length. But it is not to be
understood, that this Warning is to be confined solely to those
sins, which are particularly specified. It is evidently designed
also, to include all others of a similar nature. Although
practical atheism, false worship, unfaithfulness in different
relations, murder, lying and covetousness be not classed
into particular sections, yet such, as believe those particularized
to be criminal, because contrary to the word of God, will
be satisfied as to the sinfulness of these also, because equally
against the same law. Although horse races, cock fightings,
and vain shews be not arranged under distinct heads, yet such,
as view promiscuous dancing and stage plays aright in the glass
of the Divine law, will be disposed to avoid those likewise, because
equally opposite to the spirit of genuine Christianity.

We now proceed to consider the prevalent acts of immorality
according to the order in which they are classed.

A

TESTIMONY & WARNING, &c.

THE VIOLATION OF THE SABBATH.

THERE is scarcely a divine ordinance, about which
a greater diversity of opinion has obtained, than about
the Sabbath. Every thing respecting it has been controverted.
Its change from the seventh to the first day
of the week, with its obligation under the New Testament,
is denied. It has been ranked among the Jewish
ceremonies, and held to have evanished with them.
Others, admitting the duty and propriety of appropriating
some part of time to the service of God, maintain
that a discretionary power is committed to the Church,
to determine what particular day shall be observed, and
how often. Some contend that the Sabbath ought to
be observed with all that strictness peculiar to the Jewish
dispensation; whilst others consider themselves as warranted
to appropriate all that time, not occupied in public
worship, to recreations and convivial entertainments.
It does not consist with our present design to enter upon
any of these controversies. What is now proposed
respects the practical sanctification of the Christian Sabbath,
as a mean to check the present mournful abuse of
it, now become so prevalent.

The Sabbath means that seventh part of our time,
which God claims as his own, and to be employed in his
service. Mere cessation from bodily labour does not comprehend
the whole work of sanctifying the Sabbath; nor
is it, strictly speaking, any part of the positive service of
it: for by this we are not distinguished from the brutal
creation. This is, however, required. On the Sabbath,
God ceased from working. So did the Saviour, on finishing
the work of our redemption, on the first day of
the week. These are exemplary to us. But God also
{10}
blessed and sanctified the Sabbath; and thereby set it
apart for holy spiritual purposes. By blessing it, he annexed
some good to it, to be enjoyed by man, in the
due sanctification of it. By enjoining him to rest on
that day, he gave him to understand that it was not
his property, as the other days of the week. And by
sanctifying it, he signified, that it should not be spent
in indolence and inactivity; but in the active duties of
his service. The fourth precept in the decalogue contains
substantially, the work and service of this day.
"Remember the Sabbath-day to keep it holy." We
are enjoined to keep the Sabbath "from polluting it; to
call it a delight, the holy of the Lord and honourable;
not finding our own pleasures, not speaking our
own words." Notwithstanding these explicit injunctions,
an allowance is given for doing such things as are
of moral necessity. Man and beast must have their necessary
food: both must be relieved in distress, and defended
against imminent danger. Jesus himself wrought
miracles on the Sabbath to relieve the distressed, and
justified the disciples in plucking the ears of corn, &c.
The doing of these things does not convert sacred time
into civil. It is still the Lord's day, and, in doing these,
a spiritual frame of soul should, as much as possible, be
studiously maintained. It is to be feared that too many
convert such allowances, into an occasion of encroaching
on the Sabbath, and of appropriating it to unnecessary
civil pursuits. Necessity is urged, while the only
operative reason is convenience. This is to make the
goodness of God an occasion of sin; and to rob him in
proportion as he is bountiful. To many this holy day
is a galling yoke, from which they are anxious to be
relieved. "What a weariness is it to serve the Lord?—"When
will the sabbath be gone, that we may set forth
wheat?" [Mal. 1.13; Amos 8.5.] Carnal men would have the time, to be
employed in the service of God, left wholly to themselves.
They cannot be restricted within the limits set
by him. A seventh part of time is, with such, by far
too much to be abstracted from their secular pursuits,
and appropriated to the service of Jehovah. Tho', from
{11}
prudential considerations, they may abstain from pursuing
civil business openly, they can easily attend to it in
private. Such, instead of regarding the Sabbath, hate
it. Others, who profess some regard to the Sabbath,
in many instances, depart from the duties of it: either
through a culpable inadvertence, not considering what
are properly matters of necessity, or by following an
established custom. It may not be improper, in this
place, to take notice of a few things, out of many, by
which the Sabbath is profaned.

As the particular day is specified, we are apprised
beforehand of its return, and ought to be in readiness
to enter upon the duties of it. "Remember the Sabbath-day,
to keep it holy." This is not merely a
caveat against forgetting the Sabbath when it arrives, or
mistaking it for some other day. It must relate to some
previous duties preparatory to it. These relate to both
civil and religious things. The sanctification of the
Sabbath is a spiritual work and requires a suitable frame.
This ought to be kept in view, and a proper frame obtained
against its return. Every thing that tends to prevent
or destroy such a frame, ought to be guarded against.
Even the lawful pursuits of the world tend to
unhinge the soul, and unfit it for holy duties. The design
of the Sabbath, the nature of its duties, and the difficulty
of sanctifying it in a proper manner, ought to be
frequent subjects of meditation. Secular business ought
to be seasonably finished, so as neither to encroach on
the Sabbath, nor disqualify the mind for sanctifying it.
These would prove happy means of acquiring and improving
a suitable frame. Instead of this, anxiety about
the world, and indifferency about religion, banish divine
things from the mind. The Sabbath, of course, becomes
a weariness, and the duties of it are performed
with reluctance. It frequently happens that the hurry
of civil business increases, as the Sabbath approaches:
nor is it given up even when it has commenced. Nothing
proves more unfavourable to religion. Necessary
spiritual preparation is altogether neglected; family and
secret duties are omitted, or at least very superficially
{12}
performed. Thus the mind is carnalised and distracted,
and every spiritual impression nearly effaced. The body
also, deprived of its necessary invigorating repose,
proves a clog to the soul, and unfits it for every holy
duty; or otherwise God is robbed, by lengthening out
the time of rest, and encroaching upon the Sabbath.
This evil practice prevails in families, where other things
might be expected. Frequently heads of families go
to bed, leaving servants in the hurry of civil business,
even after the Sabbath is begun. Whatever such heads
of families profess, they are far from carrying Joshua's
resolution into effect, "As for me and my house, we
will serve the Lord." Were the same preparation
made for religious exercises, as for secular pursuits, more
success would attend our efforts. No work can be properly
conducted where necessary materials are awanting:
and the due sanctification of the Lord's day is impossible,
where the greatest attention has not been paid to previous
preparation. Both will and ability, for the work, will
be awanting. The native consequences of this will be,
a decline in the life of religion, and a want of the experience
of God's rest.

On the Sabbath itself, the practice of many is a striking
contrast to the nature, design, and exercise of that
day. This will be found a fruit of neglected preparation.
The carnal soul will easily find employment suited
to its peculiar cast: and, in one form or other, the
hands will be full of civil business. Many things omitted
on the preceding day, through negligence or design,
must be done on the Sabbath, though they might,
with very little inconvenience, be delayed till it were over.
Kitchen preparations, both for man and beast, are
conducted as usual, and often more extensively. The
Sabbath is thus prostituted for the purposes of feasting
and drinking. And so powerful is the influence of the
sensual appetite, that many cannot admit the least deviation
from their usual hours of repast. This prevents
their attendance on the dispensation of public ordinances,
unless they are limited to so short a time, as to render
them little else than a mere form. The body must be
{13}
pampered, if the soul should perish by want. To such,
"Their god is their belly, they mind earthly things." [Phil 3.19.]
It is not here intended to inculcate ceremonial restrictions,
concerning the Sabbath; as if it were to be converted
into a day of fasting: nor is it any breach of it
to prepare what may be necessary to the body. Nevertheless
whatever can be conveniently prepared beforehand,
ought to be done; and to prepare more on Sabbath
than is necessary, is certainly sinful. Moderation in
these things will be found favourable to a spiritual observation
of the Sabbath. And such as delight in a spiritual
frame, will carefully guard against what is prejudicial
to it.

Though many, from prudential considerations, may
abstain from their ordinary civil business openly, yet
they easily find some other way of occupying themselves,
equally inconsistent with the sanctifying of the Sabbath.
Instead of perusing the oracles of truth, a great portion
of sacred time is filled up in reading public papers, travels,
civil history, political compositions, plays, novels,
romances, &c. Amusements, recreations, profane, carnal,
and trifling conversation, are indulged. The Sabbath
is embraced as a favourable opportunity, to inspect
the state of their affairs, to fill up and adjust their books,
and to form such plans as may expede the business of
the ensuing week. Such a practice evidences a mind,
"To every good work reprobate." [Titus 1.16.] Neither the world
nor religion are properly understood by them, they discover
as little sense of religion as the inferior creation.
The gratification of animal passions is all their aim.
Whatever such persons may be in judgment, they are
atheists in practice.

When the mind is disengaged from civil pursuits, it
often becomes restless. Getting weary of one exercise
it shifts to another, and is constantly pursuing new objects.
Hence arises the unhallowed practice of strolling
on the Sabbath. Many cannot confine themselves within
their own houses to sanctify that day socially. It affords
more satisfaction to visit acquaintances, neighbours,
&c. to walk in the fields, and to associate with such
{14}
companions as occasionally offer.TC1 In heads of families,
in particular, this practice is peculiarly sinful and hurtful.
An evil example is set before others, especially
the youth. Subordinate members of families are left
without the restraints that may be necessary, and are deprived
of such instructions and exhortations as might
prove advantageous to them. Too frequently do heads
of families either absent themselves from the other members,
or neglect their proper work, when present. Instead
of conducting some profitable religious exercise,
they often introduce unseasonable, improper, and carnal
conversation, foreign to the nature and design of the
Sabbath. Children and servants are allowed, either to
indulge what conversation they choose, in the house, or
to recreate themselves in clubs, in the fields. The sin
of these will be charged upon their superiors, who ought
to, "Command their household to keep the good way
of the Lord." It is to such superiors that the fourth
precept of the decalogue is more immediately directed.
"Six days shalt thou labour—thou shalt not do any
work, thou nor thy son, nor thy daughter, nor thy
man-servant," &c. There is a peculiar propriety in
thus addressing superiors. They fill a place of power
and trust. To them it belongs to restrain all under
their inspection, from secular pursuits. Nor is this all.
The prohibition of what is improper, necessarily implies
the opposite duty. The influence of such a place ought
to be used to promote holiness as well as to curb vice.
"As for me and my house, we will serve the Lord." [Joshua 24.15.]

Though no duty, belonging to the sanctification
of the Christian Sabbath, be more indispensable, or of
greater importance, than attending public ordinances,
yet none is treated with greater indifference. Little attention
is paid to that preparation which is necessary to
a profitable hearing of the word. Duties of the closet
and family are neglected, or very indifferently performed.
The necessities of the soul are not inquired into.
Suitable conceptions of the nature and design of gospel
ordinances are awanting. The divine presence in them,
and a blessing upon them are not sought after. While
{15}
inattention to these things prevails, gospel hearers cannot
know what is their proper work in attending God's
ordinances. Many, especially in towns, more fond of
indulging corporeal repose, than of engaging in spiritual
exercises, spend too much of the holy Sabbath in bed:
and when they have shaken off their slumbers, so much
time is necessary in dressing, so as to meet the approbation
of the fashionable world, that it is impossible for
them to attend public ordinances, on the former part of
the day. Thus every duty is displaced, and many altogether
omitted. An unnecessary attention is paid to
the body, while the soul is neglected. And if there be in
any such persons, a principle of spiritual life, it is left to
languish. They divide the Sabbath between God and
the flesh. The latter is first served, and it is much if
God be not justled out of his altogether. Such want
the Psalmist's disposition, and have no relish for his exercise
of, "Seeking God early—Thirsting for him in the
courts of his house—Longing for him and following
hard after him." [Psalm 63.1, 8.]

With many, even external decorum, during the time
of public worship, is awanting. A little slumber, a little
sleep must be indulged. Body and soul are both asleep.
Unimpressed with a sense of Jehovah's presence, and
their immediate work with him; and insensible of the
spiritual wants of their own souls, they are neither afraid
of sin, nor aware of the danger. The most trifling occurrence
often excites a smile: and the entrance of an
individual into the assembly, attracts the attention almost
of every eye. These things, though they may appear
trifling in themselves, bewray a mournful disposition of
soul. While men profess to attend to the things of
God, their hearts seem to be under restraint, and only
wait an opportunity to break loose. Were the soul under
the influence of that fear which will not offend Jehovah,
and animated with that love which delights in
him; were it acting that faith which discovers his excellency,
and captivates the heart with his glory—that faith
which relies on him, cleaves to him, and derives all from
him: were it duly impressed with its own vileness, unworthiness
{16}
and wants; and were it properly engaged in the
work of the day, its attention would not be so easily diverted
by every trifling occurrence. Loose reins are
given to the imagination: It catches at every passing object.
The external senses, not being properly guarded,
furnish it constantly with new objects. In this way many
insult and rob God while they profess to render him
his due.

The time not employed in public worship, is spent
in very improper conversation. The precious truths of
the gospel, their importance and design; the state of
religion in general, the power and life of it in the soul;
the peculiar dispensations of providence, and the proper
exercise of believers under them, are rare subjects
of conversation. Controversies are often unseasonably
introduced. The affairs of civil life, the amusements,
vanities, and sinful practices of the world, the
state of trade and commerce, improvements in agriculture,
political affairs of nations, &c. are general topics.
Youth of both sexes, whatever serious air they may assume,
have too often no other design in attending ordinances,
on the Sabbath, than to see favourite acquaintances,
enjoy carnal converse with them, and to make
appointments to meet on other occasions. Such profane
designs give birth to these wanton looks, immodest
gestures and signs, so very common; and which indicate
the impurity of their hearts, and contempt of every
thing serious. A particular detail of circumstances,
at a play or a ball, a fair or a penny wedding, suits the
dispositions of many much better than the spiritual work
of the Sabbath. Should they be disappointed in these,
they can easily fill up the time in observing the peculiarities
of dress, or the deportment of others, &c. In this way
provision is made for conversation in the way home, and
on the evening of the Sabbath, and during the ensuing
week. Such practice, on the Sabbath, is much worse than
to appropriate it to lawful civil business. The practical
language of such conduct is, that God has instituted the
Sabbath, not for holy ends, but for the basest of purposes.

Not unfrequently is the Sabbath profaned by surgical
{17}
operations, &c. In many cases, these may be necessary.
The urgency of a case may render it a moral duty. Convenience,
for the most part, is the reason why the Sabbath
is fixed on. Such operations or the use of medicine,
might incommode the body a little for work, so
must be put off until Sabbath, though it should equally
unfit the person for sanctifying that day. Men, by a
too eager pursuit of the world, often bring indisposition
upon their bodies, and then rob God of his sacred time
and service, in order to have themselves cured. Though
the soul labour under the most dreadful spiritual maladies,
necessarily tending to its destruction, no attention
is paid to its healing. The Sabbath is the day fixed by
the Physician of great value, for meeting with sinners
to heal them. The vast importance of this object should
induce them to a due observation of the Sabbath. But
such is their infatuation, that the body must be attended
to, while the soul is left to perish.

Not unfrequently is the Sabbath profaned on occasion
of marriages and baptisms. It is not judged sufficient
for the purposes of festivity and friendship, to convene
a party and entertain them, at the solemnizing of marriage;
the same thing must be done on some ensuing
Sabbath. The practice is unnecessary; and can serve no
good end. It tends greatly to obstruct the interest of
religion, while the holy Sabbath is thereby profaned.
Impressions, exceedingly unfavourable to religion, are
made on the mind. Though it be allowed that an attendance
on public ordinances is in view; yet there are
other ends, purely secular: and it is much if the mind
be not more intent on these than on any thing else. It
is an object of attention to appear in a dress suited to the
occasion. This, with many, is all the preparation made
for attending public worship. A vain ostentatious parade
is made to and from the house of God by the company;
while a party is left at home to prepare for their
entertainment. These are denied access to the gospel;
and, at home, prostitute the Sabbath by mere secular
and unnecessary labour. Thus men do their own work,
and find their own pleasures, instead of accounting the
{18}
Sabbath, the holy of the Lord, honourable [Isa. 58.13.]—In the
case of baptisms the same improper practice prevails.
There is, in this ordinance, when duly observed, a solemn
transacting with God according to his promise,
"To be a God to parents and their seed." [Gen. 17.7.] Serious
inquiry should be made by parents into their interest in
the promise, and their present believing improvement of
it, both for themselves and their seed, with solemn dedication
of both to God, in faith of his promise, and
with fervent prayer for a blessing on the ordinance.
Such exercises not only suit this ordinance, but the sanctification
of the Sabbath. But are these duly attended
to by parents? Are they concerned that the fruit of
their bodies should be the seed of the covenant? And,
while their little ones are uncapable of using any means
for this end, are they conscientious in using such means
as belong to them? Could they more suitably sanctify
the Sabbath, than by such exercises? But alas! there
is too good reason to suspect, that, in the discharge of
these duties, they are culpably negligent. More than
usual attention is paid to the body both with respect to
food and dress. An assemblage of friends, &c. is called;
a suitable entertainment is prepared, an ostentatious
parade is made to the church: and not unfrequently the
female party spend the time of public worship in a tavern
or elsewhere. Nor is this all: Many Heathenish and
superstitious usages, borrowed from the times of ignorance,
are appended to the ordinance: at any time sinful,
but peculiarly so on the Sabbath. Could we follow
such persons through the whole scene, and mark every
step of their procedure, we could not help thinking,
that a regular plan was formed and acted upon, for
the prostitution of the Sabbath, and the solemn ordinance
of baptism.

Another prevailing practice, by which the Sabbath is
profaned, is the burial of the dead. In certain cases it
may be necessary, though it seldom happens. When it
does, all circumstances respecting the time, the attendants,
and the entertainment, ought to be so regulated
as to encroach upon the sanctifying of the Sabbath, as
{19}
little as possible. In most cases, the reasons proceeded
upon are insufficient to legitimate the practice. The
thing is purely civil, and, in all ordinary cases, ought
to be done on civil time. Many attend funerals on Sabbath,
without any call, and do not concern themselves
about the urgency of the case. Vicinity, acquaintance,
or distant relationship, are the only reasons. Though
some may prostitute the Sabbath by fixing funerals on
that day, yet this is no reason why others should, by
complying with the invitation, countenance such a robbery
of God.

There is a reason to suspect that some, who by their
profession, and general deportment, seem to respect the
Sabbath, take occasion from the circumstances of time,
place, and company, to indulge unwarrantable freedoms.
When such persons are from home, or not under the
immediate eye of their domestic or religious connections,
they are too ready to throw off some restraints. They
mingle with other company, are exposed to peculiar
temptations, and meet with new excitements to break
through the duties of the Sabbath. New objects, curious
and entertaining, offer. Peculiar fashions and customs
are to be observed. These lead to carnal conversation.
Personal countenance is also sometimes given to corrupt
and unfaithful teachers. Thus the carnal heart, formerly
under fetters, escapes from its confinement, and engages
in pursuits more adapted to its disposition. Natural
conscience and opposite habits may occasion some
inward remorse. This however is too feeble to overcome
the sinful propensity, to resist temptation, and to
excite to duty. The Sabbath is thus violated in opposition
to light. Divine love has no influence on the
mind. Persons may be lawfully in circumstances where
they are exposed to peculiar temptations. More than
ordinary circumspection is then necessary. This is not
studied. A voluntary compliance is made. Proper
means to escape are not adopted. Rather, opportunities
are sought to act otherwise. A kind of necessity is
urged. The polite part of mankind, as they are called,
are ready to ridicule them as morose, bigotted, and superstitious.
{20}
It will be so. But this is no reason why
the Christian should deviate from the paths of holiness.
By acting out of character, he justifies and confirms the
profane, in their wicked courses; induces them to consider
religion as a fable; and with greater freedom to
ridicule its professors. He gratifies the profane at the
expense of dishonouring the Lord Jesus. Whereas by
a steady, uniform, and conscientious adherence to righteousness,
he might be instrumental in reclaiming them.
To those who can indulge such conduct, a religious profession
is only a veil on hypocrisy, which can easily be
removed, when occasion requires. In them an experience
of the power of religion may be justly suspected;
as such experience would lead to a very different exercise.

Having mentioned these few, among many instances
of Sabbath profanation, as a specimen, the sin and danger
thereof fall to be considered.

This portion of time is sacred to Jehovah: He has
appropriated it to his service. As time is wholly his, he
might have claimed a much greater proportion. He has
a right to fix what work shall be done in it. He has
done so. "Keep the Sabbath-day to sanctify it, as the
Lord thy God commanded thee—The Lord thy God
commanded thee to keep the Sabbath-day." Deut. 5.10,15.
The sum of the command is, "Keep it holy."
The will of God is our law. This ought to be our
choice and delight. When we resist his command we
dispute his right to legislate to us. We presume to dictate
to him, and to alter what he has enacted. Jehovah
hath said, "Verily my Sabbaths ye shall keep." [Exod. 31.13.] Our
practical language is, Verily thy Sabbaths we will not
keep. The formal nature of sin lies wholly here. We
refuse to comply with the divine will. While we either
omit holy duties, or employ the Sabbath in unnecessary
secular pursuits, we rob God: we claim that time as
our own. We do not consider what God requires, or
what is his pleasure; but we please ourselves. To do
God's pleasure is to do what he requires: to do our own
pleasure, is to resist his will, and rob him of his right.
{21}
When he enjoins the sanctification of the Sabbath, he
gives this as the reason of it, "I am Jehovah." Lev. 19.30.
Thus he asserts his exclusive title to it, and to
our sanctification of it. On the same account, he often
calls it, "My Sabbath." This robbery of God is most
unreasonable. He has allowed us a large portion of
time for ourselves, in proportion to what he claims to
himself. Besides, he allows us, on the Sabbath, all
that necessity or mercy can require. Nay more, though
the Sabbath is to be appropriated to his service, it is no
less conducive to our spiritual interest. If it be criminal
to rob men, much more God. That he needs not our
service can be no apology to us. It is enough that he
requires it, and that we owe it. Besides, did he need
our service, the sin of robbing him would not be so
heinous, as it would be robbing a creature only, because
the creature only can be in need.

In the violation of the Sabbath there is the greatest
disregard to, and contempt of the Redeemer, and the
great work of our redemption. The Christian Sabbath
is a standing memorial of this work; as the seventh day
was of the finishing of the work of creation. On that
day God ceased from creating, pronounced his works
all good, and took pleasure in them. "He rested and
was refreshed." [Exod. 31.17.] By this he fixed a Church state connected
with an eternal rest for man. The Sabbath was
also a pledge of that rest. To profane that day was to
contemn the work of creation, the constitution of the
Church, and that rest which God connected with it.
Redemption by Christ is the foundation of the new creation.
This gives rise to a new and more glorious Church
state, connected with more excellent privileges, and a
much more glorious rest. All this is for sinners of mankind.
In this work there is a display of astonishing love
and condescension, by the Son of God. He undertook
our cause, assumed our nature, and secured our salvation.
To commemorate this the Sabbath was instituted. From
its special respect to Christ and his work it is denominated,
"The Lord's day." [Rev. 1.10.] As this great work was for
us, gratitude would say, that we ought to sanctify the
{22}
memorial of it. The Author of this work is entitled to
all glory, all worship, and obedience from us. For this
end the Sabbath is instituted. The work of redemption
opens a wide field for our contemplation and spiritual
exercise. In it the divine perfections are wonderfully
displayed; and should excite our love, wonder, and adoration.
By disregarding the Sabbath, we declare that
the Author of our redemption has not performed any
great work, that he has no claim to any honour for it,
and that his work is of very little moment to us. We
undervalue both the Redeemer and his work, as unworthy
of our notice. We prefer our sinful and wretched
condition, to that happy state, to which he has redeemed
sinners. In his resurrection, on the first day of the
week, he finished his victory over all his and our enemies,
and consecrated this day to be a rest to us, by enjoying
communion with him in his victories. By profaning
the Sabbath, we prefer the abject slavery of sin
and Satan, to the most happy liberty in him. We cannot
conceive sin more aggravated than in this case. Every
thing great, amiable, and glorious in God is despised;
and all that is valuable to ourselves, is vilified
and rejected.

Moreover, Sabbath profanation implies contempt of
that happy spiritual intercourse with God in Christ which
flows from the work of redemption, and for the enjoyment
of which this day is appointed. The improvement,
and felicity of the soul, lie in spiritual intercourse with
God. Where this is enjoyed the soul is transformed into
the divine likeness, and filled with spiritual delight.
Sin had set man at a distance from God, and rendered
the soul totally unfit for communion with him. Redemption
by Christ removes that evil thing sin, and restores
that happy intercourse which it had obstructed.
"God is in Christ reconciling sinners to himself, not imputing
their trespasses unto them." [2 Cor. 5.19.] Through the Mediator
believers have access by one Spirit unto the Father.
All the influences of the Spirit, and all happy intercourse
with God, are fruits of redemption by Christ.
By his blood, sinners are redeemed to be kings and
{23}
priests unto God, to serve him, and enjoy the highest
honour. Through it they have access into the holiest
with freedom and boldness, and are assured of a gracious
welcome at the throne of grace, and a seasonable supply
of all their wants. Gospel ordinances are means appointed
for the enjoyment of God on the footing of this
redemption. Here he meets with his people, converses
with them, relieves their wants, subdues their enemies,
and satisfies their souls with ravishing displays of his love.
The Christian Sabbath is peculiarly appropriated for
these purposes. While it is a sacred memorial of the
redemption of sinners by Christ, it affords a happy opportunity
of enjoying the spiritual fruits of that redemption.
The Sabbath is thus made for man. He enjoys
not only a cessation from bodily labour; but also a spiritual
rest for his soul. The Sabbath and the ordinances
of gospel worship, are God's rest. He delights in them,
and offers himself as the rest of his people through Christ.
It becomes them to observe these and delight in them.
The lawful pursuits of the world, the time which they
engross and the manner in which the mind must be
employed about them, tend greatly to obstruct and embarrass
the believer in the exercise of religion. It is often
perplexed, distracted, and discomposed. Spiritual habits
are weakened, and spiritual impressions are lost. To
such as are exercised unto godliness, and value the power
of religion; to such as delight in communion with God,
and regard redemption by Christ as a leading to it, the
return of the Sabbath will be very acceptable. Then
the world is laid aside, its cares and turmoils are banished,
and the believer devotes himself to exercises more
adapted to his spiritual nature. The love of God shed
abroad in the heart transports it above the best temporal
enjoyments, and ravishes it with the relish of divine
things. In the due sanctification of the Sabbath, the
soul makes its nearest approach unto heaven, both in
its exercise and enjoyments, of which happy state that
day is a pledge and earnest. Under the influence of
strong affections, and on the wings of a lively faith, the
believer abstracts himself from the world, speeds his
{24}
way heaven-ward, and seeks the things that are above.
He anticipates the heavenly rest. His soul is wrapt up
in visions and revelations of the Lord. He enters into
the rest of glorified saints, as far as present imperfection
and circumstances will admit. His heart is there because
his treasure is there. Of this, his faith affords him a
realizing view, and certifies his interest in it. The holy
Sabbath is a happy opportunity for enjoying all that blessedness
of the heavenly state attainable as an earnest in
this life. Heinous indeed must the sin of prostituting
the Christian Sabbath be. The great work of redemption,
and that love which gave rise to it, as is so
gloriously displayed in it, are contemned. The wonderful
condescension, the astonishing humiliation and the exquisite
sufferings of the Saviour are vilified. The fruits
thereof are accounted of no importance to sinners. The
Holy Spirit, in all his gracious influences, is rejected.
God, as infinitely good and gracious, and as the alone
portion of the soul, is treated with contempt, as unworthy
of being sought after. The whole scheme of grace
is treated as a cunningly devised fable. The best interests
of the soul are overlooked, and all means appointed for
its salvation are discarded, as deserving no attention.
All the complicated guilt of despising the gospel of salvation,
is implied in the profanation of the Sabbath. A
more convincing proof need not be desired, of the infatuation
and insensibility of professors about the spiritual
concerns of their souls, than the abuse of the Sabbath.
And as this is an abounding iniquity, it discovers the
prevalence of sin in the minds of men, indicates a want
of the Spirit of Christ, and the mournful decline of
religion. To the most part, the Sabbath is not, in a
spiritual sense, a delight, but a weariness. [Isa. 58.13; Mal. 1.13.]

The sin of Sabbath violation is much aggravated from
the influence that it must have on others. All Christians
ought to be exemplary to each other. Superiors,
as Magistrates, Ministers, Heads of families, ought to
be more peculiarly so. Their peculiar places demand
this. They ought to exemplify, in their practice, what
they are bound to promote, by their authority. The
{25}
conduct of superiors, on this head, is truly mournful
in these times. By their profane example, many are
more emboldened to profane the Sabbath. Were the
authority of civil rulers duly exercised, in restraining
open Sabbath-violation, and were they exemplary in
their own conduct, many salutary effects would flow
therefrom. It is a well known fact, that not many
years ago, the Bakers in London obtained a decision of
the Court of King's Bench, to oblige their Journeymen
to work during the whole of the Sabbath. The Parliament
modified this decision, in a Bill for the better observation
of the Lord's day, enacting, that they shall be
obliged to work, only to one o'clock in the afternoon.
It is also well known that artillery and troops, for foreign
expeditions, have been conveyed from one place to another
and shipped, on the Sabbath. By national authority
troops are trained and exercised, merely to prevent
a waste of civil time. Is it to be expected that the
holy Sabbath will be respected by the nation, when the legislative
authority sanctions the abuse of it? May not
the same authority abolish the Sabbath altogether, as
well as annul the Divine law with respect to a part of
it? It is rather curious—it is astonishing, that we should
so liberally brand a neighbouring nation with atheism
and infidelity, for having abolished the Christian Sabbath,
while we ourselves are treading in the same unhallowed
path. Shall the sacred Code find no more
protection, in the hands of the British Senate, than in
a Robespiere's? Those too, who are clothed with the sacred
office, and whose work it is to inculcate a regard
to the Divine law discover little regard to the Sabbath,
in their practice. Many of them have no sooner finished
the form of Divine service, than they associate with
the profane in various scenes of dissipation. Even the
very form of religion is laid aside. It is not to be expected
that such will doctrinally inculcate the sanctification
of the Sabbath: but if they should, the effect of it
will be counteracted by the inconsistency of their practice.
Heads of families are no less culpable. Their example
would have a powerful influence on the minds of
{26}
youth, were it duly attended to. When proper instructions
are omitted, proper restraints taken off, and
when a contrary practice is gone into, the effects will
be mournful. When these things are duly considered,
the rapid progress of infidelity and profanity needs not
astonish any. The immorality, irreligion, and profanity
of the rising generation, may certainly be ascribed to
the evil example of their superiors, especially respecting
the Sabbath. Where the fear of God, and a regard to
the Christian religion is lost, no check to profanity remains.
But where Sabbath profanation is practiced,
there the fear of God is lost. This is certainly a very fertile
source of deism and infidelity. There is no more
reason for believing any Christian doctrine, or for observing
any gospel institution, than for sanctifying the
Christian Sabbath. From the peculiar respect that the
Sabbath has to the Christian system, the profanation of
it must involve a disregard to the other. While this
day is abused, in a manner inconsistent with every principle
of Christianity, by its professors, the minds of
such as are not very cordially attached to it, must become
more prejudiced against it. If Christianity be calculated
to promote religion, holiness, and morality, it
certainly becomes its professors to prove this, by a careful
attention to its institutions. But an opposite practice
denies that it has any such tendency. This leads
others to question the truth of it. The charge of
guilt, lying against superiors in respect of their inattention
to the sanctification of the Sabbath, is certainly
very great. It does not comprehend their own personal
abuse of that day only, but, in some sense, the
iniquity of those, who, through their inattention and example,
pursue the same practice.

As Sabbath-violation is a sin attended with peculiar
aggravations, we may be assured that God will not
easily overlook it. Exemplary punishment may be feared.
There can be no reason why this sin should pass
with impunity more than any other sin. Under the
former dispensation this sin was capitally punished.
"Ye shall keep the Sabbath therefore; for it is holy
{27}
unto you: every one that defileth it shall surely be
put to death: for whosoever doeth any work therein,
that soul shall be cut off from among his people—whosoever
doeth any work in the Sabbath-day, he shall surely
be put to death." Exod. 31.14,15. In consequence
of this law the man, who was found gathering
sticks on the Sabbath-day, was stoned. Numbers 15.[32-36.] It
does not appear that this arose from the peculiarity of
the ceremonial dispensation, or the political condition
of Israel. It seems rather owing to the peculiar heinous
nature and tendency of the sin. All sin deserves death.
But were every transgression of the Divine law to be
capitally punished, the human race would in a short time
be wholly extirpated. The Church herself would soon
cease to exist in the world. In the present dispensatory
state of things then, God has appointed that only some
particular sins shall be capitally punished. These are
sins peculiarly heinous, in their nature, and very pernicious
in their tendency. Of these the avowed contemptuous
abuse of the Sabbath is one. It was given as a
sign. This was with a special respect to God's covenant.
The Church has never had the revelation of a rest but
by a covenant. The Sabbath is a sign and pledge
of that rest, and consequently of the covenant. God
rests with delight in the covenant. In this way his
glory is advanced, and his people are saved. The
Sabbath is a sign of this. It is a sign, that God is the
God of his Church: That he sanctifies her, and is her
rest. "Wherefore the children of Israel shall keep the
Sabbath, to observe the Sabbath throughout their generations,
for a perpetual covenant. It is a sign between
me and the children of Israel for ever." Exod. 31.16,17.
"It is a sign between me and you
throughout your generations; that ye may know that
I am the Lord that doth sanctify you." verse 13. The
violation of the Sabbath involves a very particular contempt
of the covenant of grace, and of the God of that
covenant. It strikes against, undervalues, and contemns,
not one thing, but all that is in the covenant.
This renders the sin very heinous. This is doubtless a
{28}
principal reason why God will have Sabbath-violation
punished in such an exemplary manner. Severe national judgments
are denounced against this sin. "But if
ye will not hearken unto me to hallow the Sabbath-day,
and not to bear a burden, even entering in at
the gates of Jerusalem on the Sabbath-day; then will
I kindle a fire in the gates thereof, and it shall devour
the palaces of Jerusalem, and it shall not be quenched."
Jer. 17.27. This sin is often found particularly
mentioned in the catalogue of Israel's sins, for
which the severest judgments were entailed upon them.
Ezek. 20. Amos 8. It has been punished by leaving
those who were guilty of it to fall into other heinous
and abominable sins. Ezek. 20.24-26, "Because
they had not executed my judgments, but had
despised my statutes, and had polluted my Sabbaths,"
&c. "Wherefore I gave them also statutes that were
not good, and judgments whereby they should not
live; and I polluted them in their own gifts, in that
they caused to pass through the fire, all that openeth
the womb," &c. God commanded the fire, the sword,
and the pestilence to destroy them. He subjected them
to the execution of fearful threatenings. He left them
to adopt and observe laws, rites, and commandments,
of men—The statutes of Omri. Micah 6.16.
The statutes of the heathen. 2 Kings 17.8. He
left them to offer unto idols their first-born, whom
they ought to have dedicated to him, as he had commanded
them. When he thus gave them up to their
own counsels, to follow the lusts of their own hearts,
and to walk in their own ways, he left them to punish
themselves for their pollution of his Sabbaths.
Individuals, who profane this holy day, may fear that
God will leave them under the power of unmortified
lusts, to work unrighteousness, and to have pleasure in
it; and that he will judicially harden them therein. And
as a nation, laden with the sin of Sabbath-profanation, we
may certainly look for severe rebukes from Jehovah. As
he did to Israel, He may cause our Sabbaths to cease, and
to be forgotten in Zion. Hosea 2.11. Lam. 2.6.
{29}

Christian Friends, we have now stated a few of the
many sins, by which the holy Sabbath is profaned, and
have endeavoured to point out the evil thereof. We
beseech you, as the Friends of Jesus, to regard his authority,
and to observe the holy Sabbath, as the appointment
of the great Jehovah, having a peculiar respect to
the great work of Redemption, and affording an opportunity
of enjoying sweet intercourse with himself. Follow
not the example of this degenerate age; but, while
the greatest part spend the Lord's Day in carnal pleasure,
civil business, or mere speculation about religion, give
yourselves to close and serious meditation about God
and religion. Attend to the exercises of the heart as
well as to the public ordinances of Divine Worship.
Seek to be in the Spirit on this day, and account it the
holy of the Lord, honourable. In this way it will prove a
rest unto your own souls: and you will hereby give a
practical testimony, in favours of the Christian religion,
and against those that break the fourth Commandment.
See then that ye remember the Sabbath-day, to keep it
holy.

THE ABUSE OF LOTS.

MISTAKEN conceptions of things, as well as contempt
of them, lead men into an improper, and even
criminal, practice concerning them. Such mistakes
proceed from culpable inattention, and neglect to candid
inquiry. Men act before they think; and proceed
on such ideas as strike them without investigating their
nature and tendency. A common custom is complied
with, while neither the evil of the thing nor its tendency,
are considered. This will hold in the abuse of lots, as
much perhaps as in any thing else.

That the use of lots was a Divine institution under the
Old Testament, is admitted by many who deny it to
have any warrant under the New Testament. The very
nature of a lot, as consisting in an immediate appeal to
Jehovah, is denied by others, because they affirm, That
{30}
they have no such design in view. Others refuse that
there is any lottery in many instances where it is manifestly
used.

A lot may be defined, an ordinance of God, in the
observation of which, a solemn appeal is made immediately
to himself, to interpose and determine, in an important
matter of difference among men, which cannot be
otherwise adjusted.

Lotting is a divine ordinance. Nothing could legitimate
the use of it without this. An appeal to Jehovah
for his decision, in any case, without his sanction, would
be the highest presumption. To him, as supreme Legislator
and Governor, belongs the determination of all
events concerning his creatures; and also to fix in what
manner it shall be done. To rational creatures his will
is the supreme law. It is his right to determine in what
way this shall be made known. The Scriptures are the
alone directing standard, in all ordinary cases. And
where this can be applied no recourse ought to be had
to any other means. Cases however may occur to which
men cannot apply this standard. In these he has warranted
an immediate appeal to himself by a lot. "The
lot is cast into the lap; but the whole disposing thereof
is of the Lord." Prov. 16.33. Were it no ordinance
of his, it is inconceivable how he should interpose
in the decision by it. This text plainly implies God's
approbation of the lot, and, on that ground, his deciding
by it. It is true, we do not find any direct institution
of lotting in Scripture, nor particular directions
respecting the use of it, nor in what particular
cases. A lot, in its nature, is exceedingly simple. Particular
directions are less necessary. The same respect to
God, and the same solemnity ought to be attended to
as in other divine ordinances. In some particular cases
we find the use of it commanded. In the case of the
two goats for the sin-offering, to determine which should
be the scape goat, &c. Lev. 16. In the division of the
land of Canaan, "And ye shall divide the land by lot,
for an inheritance among your families—every man's
inheritance shall be in the place where his lot falleth."
{31}
Num. 33.54. In fixing the courses of the sons of
Eleazar and Ithamar, as officiating priests. [1 Chron. 24.5.] The Church
has ever considered it as warrantable on proper occasions.
An Apostle to fill up the place of Judas, was chosen by
lot. The Divine warrant for lotting seems to be as clear
as for several other occasional duties; as national covenanting,
fasting, assertory oaths. The propriety of using
it must be determined by the nature and circumstances
of the case. These may be collected, partly from
the instances recorded in Scripture, and partly from the
nature of the ordinance itself. Inattention to these has
occasioned a gross abuse of the lot.

In lotting there is an immediate appeal to God, for
his decision in some matter of difficulty. Two things
belong to a lot—The casting of it—and the decision of it.
The first belongs to man, the last to God. By the
casting of the lot is meant that particular method or
means that are adopted to put the determination of the
event wholly out of the power of man. This distinguishes
the event from any other which is merely contingent.
An event purely contingent is brought about by God
himself, or by some cause unknown to us, and without
our influence. It is no ordinance of God; that being
always something prescribed by him to be observed by
us. The casting of the lot is the putting of things into a
state of absolute contingency, that the decision shall, in no
respect, be influenced by the person who casts it. It is his
deed that renders it purely contingent to him. The determination
is entirely put out of his own power. This
is the design of both parties. It is done for the purpose
of obtaining a decision. This takes place, an event falls
out, an effect is produced. There must then be some
determining cause, to which the effect is to be ascribed.
While the parties disavow it, God claims it. "The
whole disposing thereof is of the Lord." [Prov. 16.33.] He judges
between the parties at variance, and determines equitably
what is referred to his decision. To him no action is
contingent. He acts as an arbiter. And there is as
certain a reference made to him by a lot, as when a difference
is submitted to human arbitration. If persons
{32}
at variance cannot adjust their differences themselves,
and if they do not refer them to another, they cannot
be accommodated. This will hold equally in the case
of a lot. Men do not determine the matter, and if they
do not refer it by lot to another, there is no decision.
The very nature of a lot is a reference to God, whether
men design so or not. When the lot is cast into the
lap, it is that the Lord may dispose of it. In many of
the instances recorded in Scripture we find a direct reference
made to him. When the two goats were to be
lotted, Aaron was to present them before the Lord, at
the door of the tabernacle of the congregation, and
cast lots upon them. In the division of the land of
Canaan, Joshua cast lots before the Lord. When the
tribes would have a king, the people were assembled
and the lot cast before the Lord. When this was
done before the Lord, it not only implied, an acknowledgment
of God as authorizing what was done; but
also an immediate and solemn appeal to him for a decision.
In order to discover who had secreted the accursed
thing in the camp of Israel, the people were brought
before the Lord according to their tribes, and the decision
referred by lot to God. [Joshua 7.] The apostolic Church referred
the decision between Matthias and Joseph unto
God. "Thou, Lord, who knowest the hearts of all
men, shew whether of these two thou hast chosen."

When these things are duly considered, it is certainly
a wicked abuse of lots, to use them and at the same time
deny their nature—ascribe their determination to no
cause at all—or to a wrong cause. Because many, in
lotting, have no design of making any reference to God,
for the decision of it, they deny his influence in it. Every
ordinance of God has its peculiar nature, independent
of our conceptions. These ought to be formed according
to the nature of these ordinances. It is in this
way that the mind acquires the knowledge of truth.
This lies in the agreement of our conceptions with the
true nature of things. The opposite of this is error.
This same objection may be made to every ordinance of
God. An oath, in its very nature, is a solemn appeal
{33}
to God, though men prostitute it by profane swearing,
at the same time affirming, That they intend no such
appeal. Though one should sit down at the Lord's
table and declare, That he has no design to eat the
Lord's Supper, but to make a common meal, this certainly
could not nullify it as a Divine ordinance. Wherever
that is done, which in the nature and form of it
constitutes a Divine ordinance, it ought to be regarded
as such, the Author acknowledged in observing it, and
the design thereof carefully kept in view. When a lot
is cast, all that belongs to it, as an ordinance, is done,
but if such as use it have no such design, they are guilty
of a solemn mockery of God. It is one of his solemn
institutions, in and by which he displays his sovereignty
and righteousness; wisdom and goodness. It cannot
then be altered by men. But to use a lot without this
view of it, is a presumptive attempt to nullify the authoritative
deed of Jehovah. It is such a gross prostitution
of a Divine ordinance, as if one should observe all things
that belong to Baptism and the Lord's Supper, and yet
declare, That he had no view of their being Divine
institutions, but meant to cleanse the body by the one,
and nourish it by the other.

Many ascribe the issue of the lot to no cause at all:
or, in other words, to chance. This view of it implies
that it is no Divine ordinance, nor observed as such.
The words chance and fortune are almost in every person's
mouth, while the most part know not what they
intend by them. These words mean no more than, That
we do not know the immediate cause of certain events.
The vulgar idea is, That these events proceed from
no cause at all, and that, though they fall out in one
way, there is nothing to hinder them from falling out
in another way. The supposition is both irrational,
and atheistical—It is irrational; because a positive effect
is ascribed to no cause. But a positive effect cannot
take place without a positive cause.—It is atheistical;
because it denies the superintending, all-directing providence
of Jehovah, which extends to every one of his
creatures, and to the minutest circumstances concerning
{34}
them. If the falling of a single hair from our head,
or of an insignificant sparrow to the ground, cannot
take place but by Jehovah's determination, much more,
the solemn decision by lot. In many instances, of sport,
&c. lotting is as unimportant as the falling of a hair from
our head. This however arises, not from the nature of
the lot, but from the abuse of it, and the wrong conceptions
of men concerning it. With equal propriety and
reason might we ascribe to blind chance, the rising of the
sun, the commencement of storms, the falling of rain,
the effects of lightning, the growth and decay of vegetables,
as we can find no cause that produces them, unless
we ascribe them to God.

But some have ascribed the decision of the lot to secondary
causes: to holy angels, to departed saints, to the
influence of heavenly bodies, and even to the devil. To
ascribe it to the stars is too heathenish; to saints departed,
is too popish; and to ascribe it to the devil savours
too much of demon worship. Holy angels may be employed
in deciding the fall of a lot; but they must be
employed by God. And as we know not if they be at
all employed, we do not acknowledge them in it, but
God. The lot is a notification of the Divine will, and
it may be done by an angel. To ascribe it ultimately
or absolutely to any secondary cause, or inferior agent,
is both to deny it to be God's ordinance, and to make
creatures act independent of him. It ascribes to them,
that sovereignty, wisdom, and equity, which belong exclusively
to him. It is to rob him of that worship which
is due to him, in the use of the ordinance.

Some, who deny the very nature of a lot, pretend
to account for it wholly upon Mathematical principles,
without any Divine interposition. The existence of such
certain principles cannot be denied, and that, in some
modes of lotting, the event will fall out according to
them. But these principles are only a part of the fixed
laws of nature, the author of which is God. According
to these laws, by calculating, the force impressed
upon a die or peeble, its specific gravity, and
the resistance it shall meet with, &c. it may be determined
{35}
with certainty what side will turn up. But
while he who casts a lot is incapable of acting on
these principles, the event is as contingent to him as if no
such principles existed. And were he capable of applying
these laws, so as to determine, with certainty, any
event, then such an event would have nothing of the
nature of a lot, more than the demonstration of a Mathematical
problem. Nor could it answer the design of
a lot. Since then no man can apply these principles, he
can no more be the determining cause of the event of a
lot, than if the die or peeble had been put in motion by
wind or lightning. But this view of lots implies that
though men cannot apply these laws, yet the casting of
the lot proceeds accurately according to them, it is therefore
inferred that there is nothing of lottery in it. In various
modes of lotting it must proceed according to these
laws. It cannot be otherwise. But by whom are these
laws applied in determining the event? Doubtless, by
the Author of them. Moreover, because the heavenly
bodies observe their regular motions, the ocean its regular
tides; and because we enjoy the regular return of day
and night, and of the seasons, and according to established
laws, must we deny the immediate agency of the
great Creator therein? While all things proceed according
to fixed laws, independent of mortals, it proves,
in a most striking manner, the all-directing hand of Jehovah.
It is so in a lot. The event is determined with
Mathematical exactness; but it is by God himself. No
views that men may form of the matter can alter the nature
of it. Even in the greatest abuses of this ordinance,
he decides. It cannot be otherwise from the nature of
the lot. At the same time he does not approve nor
countenance the prostitution of it, either in men's views
or designs. His decision no more implies an approbation
of their conduct, than his uniting a rational soul to a
body, illegitimately begotten, implies his sanctioning the
criminal co-habitation of the parents.

Since the sole determination by lot belongs to God,
he ought to be acknowledged in a solemn manner in
using it. This becomes us in every ordinance. In a
{36}
lot we deal immediately with God, and in a very peculiar
manner. Something is referred to him which we cannot
decide. In doing this we acknowledge his wisdom
and righteousness, as fitting him to decide equitably, and
his goodness as ready to relieve us in difficulties. Prayer
becomes such a solemn appeal to him. Saul, though
none of the best of men, when casting a lot to discover
who had transgressed his solemn charge, prayed that,
The Lord God of "Israel would give a perfect lot." [1 Sam. 14.41.]
And the Apostolic Church, when filling up the vacancy
occasioned by the death of Judas, "Thou, Lord, who
knowest the hearts of all men, show whether of these
two thou hast chosen." [Acts 1.24.] His goodness should be gratefully
acknowledged in allowing us an immediate appeal to
himself, in difficult cases, which surpass the wisdom of
men to adjust. Nor is it enough that we put the decision
wholly out of our own power, by casting the lot;
we ought in faith to deliver it wholly into the hand of
God, to rely on his wisdom and equity, his goodness
and faithfulness, that he will decide righteously; and we
ought cordially to acquiesce in it as such. The decision
is as much a declaration of his will, as if it were given
by an audible voice. The least dissatisfaction with the
event is highly criminal. It impeaches the wisdom, equity,
and goodness of God, and charges him with partiality.
We have often good reason to fault the decisions
of men, but never those of Jehovah. If the decision
be not referred to God, but to blind chance, &c.
&c. there cannot be any reason why men should acquiesce
in it, because there is no ground on which it can be said
that the decision is equitable. "But the lot causeth contentions
to cease, and parteth between the mighty," [Prov. 18.18,]
because God decides equitably. God may indeed give
such a decision to a lot, when improperly used, as will
be a punishment to those who use it. It will nevertheless
be righteous. In many instances, much dissatisfaction
prevails about the issue of lots, particularly in gaming,
selling of goods, and in the state lotteries, men's
hopes being greatly disappointed. There is no more
reason to be dissatisfied with the issue of a lot than with
any other event in providence.
{37}

If the nature and solemnity of a lot be duly considered,
it will be easily seen, that men ought not to have
recourse to it on every occasion, nor for every purpose.
The abuse of it however, on this head is very great.
This is aggravated, in proportion as the lot is solemn.
Three things are necessary to warrant the use of the lot—The
matter to be determined must be lawful—It must
be important—And such a case as cannot be determined
by any other means.

The matter to be determined must be lawful. What
the moral law will not warrant, ought never to be put
to the decision of a lot. It may be, and often is, prostituted
even in things that are in themselves lawful. But
there being no warrant to do what is sinful, it must
be impious to have recourse to a lot in such a case.
Bands of robbers and murderers sometimes determine
by lot, which of them shall first make an attack, or
commit an outrage. There cannot be a greater insult
offered to Jehovah. It insinuates that he approves of
their wickedness, and associates with them in it. It is
to account Jehovah such a one as themselves. It is an
appeal to him to determine, which of them shall act the
most flagitious part in violating his law, and provoke
his indignation; in what manner, rather than another,
they shall insult him, and rebel against him. It may be
observed that the lawfulness, or sinfulness, of any matter
is not the thing to be determined by lot, but the difficulty
of an alternate case, both sides of which are equally lawful.
The law is adequate to determine what is sin and
duty in every case. And if in any case one side is sinful,
the law, and not the lot, is to be applied.

The matter must also be important. The interest of
society ought to be so much interested in the decision
that it cannot well be dispensed with. God has particularly
consulted the interest of society, in allowing such
an immediate appeal to himself. In all ordinary cases,
and such as are of small importance, a decision may be
made by ordinary means. It is certainly sporting with
that great and fearful name, The LORD our GOD, to
refer trifles to his decision. The supreme court of a
{38}
nation would consider itself insulted were the most trifling
differences brought before it, especially if other sufficient
means of decision were appointed. There is no
method of decision so solemn as a lot, and none so certain.
Differences are adjusted by oath, when legal evidence
cannot be had. In both God is considered as the
omniscient discerner of the heart, and as the supreme
and righteous judge. In both there is a matter of difference
to decide. An oath is to men an end of all
strife. [Heb. 6.16.] And the lot causeth contentions to cease. [Prov. 18.18.] In
both a direct and solemn appeal is made to God. But
in the lot there is something more solemn than in the
oath. In the oath, the juror solemnly appeals to God
as the supreme witness and judge of the uprightness of
his mind, and of the truth of what he affirms, while
himself determines the issue of the matter, which after
all may be wrong. In the lot a solemn appeal is made
to the same Jehovah, and the parties wait his decision,
which is infallible. God is not so immediately seen in
the decision by oath as by the lot, as the falling of it is
his immediate act. The determination by oath will again
be brought under review and tried; but that by lot cannot.
It may be compared with the Levitical Urim and
Thummim, by which God communicated his mind immediately,
in some very important cases. It will be allowed
by all who fear an oath, that recourse ought not
to be had to it on every trivial occasion, and that such
use of it tends to destroy, in the mind, due impressions
of the solemnity of it. This will also hold in the case of
the lot.

Moreover, the case ought to be such as cannot be decided
by human prudence. In all ordinary cases, this,
in a due use of ordinary means, is sufficient. General
rules are laid down in Scripture for this purpose. These
are as much the will of God as a lot; and ought to be
consulted ere recourse be had to the lot. To omit this
is, to contemn the authority of God, to despise his
goodness, and presumptuously to dictate to him, in what
manner he shall make his will known to us. Were parties
disposed, they might adjust their differences. When
{39}
they cannot, the assistance of their brethren ought to be
called. And if they cannot the lot may be used. In
such cases it is warrantable; and even duty. Then God
is honoured in the appeal, and his wisdom, equity, and
goodness displayed, in the decision. But when an appeal
is made to him in a matter that may be settled by
men, he is dishonoured, because we act contrary to his
will, practically ascribe no more to him than to men,
and do not give him an opportunity of making the same
glorious display of himself which he would otherwise do.
In appealing to him, in a difficult case, we perform a
solemn act of religious worship. We ascribe to him infinite
wisdom, righteousness, and goodness; a supreme
right to direct all the affairs of his creatures, according
to his own will. We also profess our faith in him, that
he will act righteously. It will not be denied that it is
a prostitution of an oath to interpose it in any case that
can be adjusted by ordinary means. So must it be in
the use of the lot

Though the lot is a very solemn ordinance of Jehovah,
a very general and unhallowed prostitution of it is
practiced, in trifling, unimportant, and sinful cases.
This age of boasted light, erudition, and piety, finds no
difficulty in violating every sacred obligation, in profanely
prostituting every Divine ordinance, and sacrilegiously
robbing Jehovah of his honour. It cannot be deemed
improper, in this place, to animadvert a little on some
of these abuses, as it may prove a mean of correcting
them, especially where it is done inadvertently.

It is very common, in dividing of goods to have recourse
to a lot; by drawing of cuts, tossing up a piece of
coin, casting of dice, &c. In such cases, various other
easy methods may be used. But what is still worse, the
lot, in these cases, is not regarded as an immediate appeal
to Jehovah, as an act of solemn worship paid to him,
nor is he invoked to give a perfect lot. Thus its nature
is misunderstood, its solemnity disregarded, and its design
prostituted.

It is an abuse of the lot when used in any case that is
merely personal. The lot, as well as the oath, seems
{40}
to respect society. Its design is to adjust differences among
its members. "The lot causeth contentions to
cease and parteth between the mighty." [Prov. 18.18.] These words
clearly express the nature of that case, in general, proper
for the use of the lot. Even the affairs of society,
when there is no difference among its members, are not
to be settled by lot. In no approved instance of lotting,
recorded in Scripture, do we find it used in the case of
a private person. An individual may conduct his own
affairs according to his own pleasure, and by his own
prudence. The secrets of providence belong not to him.
It may perhaps be alledged that men do not use lots in
their private business. They do in many instances—[1.] To
discover secret things, as lost or stolen goods, or
persons suspected of having done injury to others,
by what is vulgarly called skaith. In these cases there
are not two known parties equally concerned. There
is a supposed party unknown, to discover which is the
design of the lot, and not to settle any difference.
Innocent persons often fall under suspicion by such
conduct. Many events in providence are conducted
under a veil, and must remain so, unless the
great Author of them see meet to unveil them. Such
things are properly matters of judicial cognizance; and
if they cannot be so decided, they must be dismissed as
matters which God affords no means of adjusting.—[2.] To
discover future events, diviners and fortune-tellers, and
their employers, abuse the lot. The practice is a daring
presumptuous intrusion upon the sovereignty of Jehovah.
We have no occasion for any further knowledge
of futurity than God has revealed in his word.
Further discoveries must be left to his Providence. "Secret
things belong unto the Lord, our God; but
things that are revealed, to us and to our children."
Deut. 29.29. Whatever is necessary to the good
of society, God will unfold in the proper season. And
it does not belong to us to know the times and seasons
which God hath put in his own power. Though
in such practices, there may be some difference from
what is formally a lot, yet there is doubtless something
{41}
of that in it. Cards are cut, cups are cast, &c. and
from certain supposed appearances it is pretended,
that future events are known. The whole is indeed
a diabolical imposition on the credulity of the unwary.
God alone knows the end from the beginning [Isa. 46.10]; and
it must be an insult to pry into his secrets in such a
manner. If it be supposed that the communication is
made by the devil, then such persons ascribe to him
that knowledge of futurity which belongs only to God.—[3.] In
the abuse of the Scriptures. Some propose to
themselves, to determine certain cases and events, and
to obtain direction and comfort, from that text or portion
of the Bible, which first occurs to them, on opening
the book at random. This they construe as speaking
the mind of God concerning the matter which they
want determined. Whatever view such persons have,
there is in this an appeal to God. There is something
to be determined, the person puts it to issue in this way,
and puts it out of his own power to act rationally in determining
it. It is an abuse of the word. The Scriptures
contain a discovery of the mind of God respecting
every particular use that is to be made of them. They
are to be consulted in order to know the Divine will
and how to apply it. They are given to supersede the
lot, in all ordinary cases, and never to be used in the
way of lotting. "Search the Scriptures," [John 5.39,] is the Divine
injunction. The practice is attended both with
guilt and danger. Men may cause them speak the
very opposite of what is the mind of God in them. It
tends to lead men into error, or into some presumptuous
sinful conduct. God may leave them under some fatal
mistake, and give them up to believe a lie. When men
walk in this light of their own striking up, they may be
emboldened to what is improper, or led into security in
a state of great danger. This, instead of being an inquiry
after God's mind as expressed in the word, is men's
putting their own sense thereon. God may, by his Spirit,
direct his people to such passages of his word as may
strengthen, direct, and encourage them, in particular cases.
This however is very different from the other.
{42}
In that the Spirit is not sought after to lead into all
truth

Lots are abused in gaming. This soon appears in the
diversions of children. They are not aware of it. The
reason is, they are not taught by their parents. It is
not considered, either by the parents or children, that,
in these plays [games], there is an appeal to Jehovah. It is in
the nature of the lot whether the persons intend so or
not. It were to be wished that this existed only among
children. All games or amusements, when in any sense
regulated by a lot, though otherwise innocent, become
sinful. The lot is used to fix the parties, and who shall
take the lead in the game. In some cases lottery runs
through the whole, and influences it; as in cards, dice,
back-gammon. This practice prevails among all ranks,
even such as possess discernment, and seem to regard
a religious profession. Though lottery be confessed to
exist in the dice, it is denied in cards playing. But on
due consideration it will be found to exist in these as
well as in the other. The cutting of the cards before
the deal is evidently a lot. The point in question is, what
shall be trumps. The determination is made by cutting.
This is the casting of the lot, by which the person puts
the determination wholly out of his own power. In the
deal there is every thing belonging to a lot. Who shall
have the best hand for managing the game, is the thing
to be determined. Every card taken off is the casting
of a lot. And there are just as many lottings as there
are cards in the pack. The person who deals does not
decide the matter. To prevent this, the greatest care
is taken to shuffle the cards beforehand. When the determination
is thus put out of all human power, there
must be some superior to whom it is referred. This is
God. No event can possibly take place, which is absolutely
casual, but in this case, it is made so to man, and
is determined by Jehovah. That the success of the game
depends much upon the proper management of the hand
is admitted. This does not however remove the lottery
that is in it. The distributing of the different hands, and
the management of them are very different things.
{43}
The former is wholly lottery, the latter not. There is
no instance of lottery, being used in gaming or recreations,
recorded in Scripture. Amusements are too
trifling to be referred to a lot. If men may not use it in
their ordinary secular affairs, much less in trifling amusements.
It will be pretended, that stakes make the
matter important. But have men a right to put their
money and property at stake, and then solemnly to appeal
to the great Jehovah, whether they shall retain their
own, or if it shall pass to another? Such a mode of
making gain is exceeding improper. It proceeds from
covetousness, implies robbery, tends to poverty, and
leads in its train many evils. The sinfulness of the practice
renders the application of the lot much more heinous.
It is scarcely supposable, that even the most
profane will venture to plead the necessity of lotting, in
such cases. Can they not gratify their covetous dispositions,
nor recreate themselves, even in innocent amusements,
without appealing to Jehovah? In gaming, and
other amusements, there is too little seriousness for the
use of a lot.

The most glaring abuse of this ordinance in the land,
is that of the state lotteries. The design of these is to
raise money for the service of the nation. They are
warranted by the authority of the state, and subjected
to particular regulations. More than four hundred lotteries
have been known to exist in the Capital alone, at
the same time. By some late statutes their number has
been much reduced. The practice is sinful, and when
sanctioned by National authority is impious. Private
lotteries, or sales of goods by lot, proceed upon the
same principles. In these lotteries there is no proper
matter in question, requiring a lot. There is, no doubt,
a matter uncertain as to its issue, namely, who shall be
successful purchasers, and how far. But this is a matter
rendered uncertain by men themselves, not by the sovereign
all-directing Providence of Jehovah. In no such
case can it be lawful to use a lot. Men may as well
cast themselves into the hands of robbers, and murderers,
and then apply immediately to God to rescue them.
{44}
In all civil commerce, money is not lawfully acquired,
unless an equivalent be given for it. This is not the case
in state lotteries. Nor is it ever intended. If it were,
the state could derive no benefit from them. All purchasers
of tickets cannot have value for their money.
They all however wish it and expect it. Covetousness
is the reigning principle both in the proprietors and purchasers.
Wherever there is a wish to have, and an attempt
to acquire the property of another, without giving
an equivalent, it is covetousness. Both parties in
the lottery are guilty here. The state is guilty in the
first place, for if value were meant to be given, there
would be no lottery. Purchasers are also guilty. It is
not their desire to obtain an equivalent, but a prize far
above the value of the purchase. On the part of the
state, it is certainly a species of robbery under the colour
of law. It does not alter the matter to say, that no person
is compelled to purchase, and consequently whatever
is given, is voluntary. It is so. But the most powerful
temptations are held out to the unwary public, by a few
capital prizes, to induce them to purchase. The state
intends to have more money than they give value for:
Some must be robbed. Instead of determining themselves
who shall be robbed, and who not; who shall be
enriched, and who impoverished, they refer it to God
by a lot. He must determine, from what particular
persons the money shall be taken, without giving them
value, in order to fill the Exchequer. The foolishness
of purchasers can be no apology for the state in authorizing
it. Both are parties. Both refer the matter to
a lot. They unite in prostituting a solemn ordinance.
Justice, benevolence, and patriotism are equally awanting
in both. In transacting by the lottery, there are no
moral rights. Previous to the drawing, no purchaser
can claim any thing. None are to be seen after it, for
the successful purchaser has only received the money of
which another has been robbed. The consequences of
the lottery are often truly bad. Many deny themselves
the necessaries of life in order to save money for purchasing
tickets. Much previous time is spent attending
{45}
the drawing. The mind is agitated with hope, fear,
and anxiety. Disappointment, which happens to far
the greatest number, increases the distress. A scene
of misery opens. This often forces men to illegal
means, in order to support themselves, and families,
which sometimes issues in an untimely end. A train of
evils frequently attend success. It furnishes the means
of dissipation, drinking, gaming, revelling, lewdness,
&c. These are all concomitant evils, and open to the
view of every one. But the great intrinsic evil lies, in
not regarding the lot as an ordinance of God, in not considering
him as the sole Arbiter in deciding by lot, and
in prostituting it to a purpose sinful in its very nature.

In fine, the lot is sometimes abused even in cases where
it is lawfully used. This is done when an attempt is
made to influence the decision one way rather than another.
Where this is done by one party, it is fraud and
injustice practiced against the other. It is moreover a
solemn mockery of God. A reference is avowedly made
to him to decide the matter in question, and at the same
time the decision is taken out of his hand. We ought
to confide in him for an equitable decision, and cordially
to acquiesce in it. By attempting to influence the decision,
we declare, either that we do not wish a righteous one,
or that we cannot depend upon the wisdom and equity
of God to decide equitably. By such an attempt the
moral character of Jehovah is impeached, and the other
party imposed on.

We now solicit your attention, Christian friends, to
these observations, on the subject of lots. Although a
sinful generation, accustomed to vilify every thing sacred,
should ridicule the idea of considering lots, as an
ordinance of Jehovah, and as being in their own nature an
immediate appeal to him, yet this renders your practical
testimony against the abuse of them the more necessary.
Many condemn before they deliberately examine
the subject; we therefore beseech you to give this Essay
a fair and impartial perusal, that you may have your
judgment informed concerning the lot, as a Divine ordinance.
Perhaps you may have abused it inadvertently;
{46}
but beware of thinking the profanation of God's name
by it a trivial matter, on that account. Rather confess
and give glory to God by repentance and reformation.
Deceive not yourselves with the opinion, that you do
not intend an appeal to God in what you do. The Divine
law ought to regulate your intentions, and the
breach of that law is criminal, whether you intend it or
not. We entreat you, give no countenance to public
nor private lotteries of any kind; connect the lot with
no amusement; this is sinful and profane. It is much
to be feared, that the frequent abuse of this ordinance,
in childish games, is one great reason, why it is so prevalent
at a more advanced life. Therefore let all of you,
who have youth under your care, be attentive to restrain
them from cards, dice, and all these diversions, in which
a lot is abused, and to instruct them in the evil of profaning
God's name in this way. And let all of you,
who regard the honour of the Christian name, and would
not knowingly offer him an insult by an unlawful appeal
to him, be cautious in what cases, and in what manner
you use the lot.

PROMISCUOUS DANCING.

THE more congenial any practice is to the depraved
human mind, and the more fuel it furnishes to its favourite
lusts, the greater is the difficulty of convincing
men of their mistake, and of persuading them to discontinue
the practice. Whatever tends to excite, and to
gratify the depravity of the heart, gives it an additional
influence over the whole man. By means of this it accomplishes
its designs more easily. A more striking
proof of this will scarcely be found, than in the practice
of promiscuous dancing. The greater part of mankind,
in every stage, and in every sphere, of life, are exceedingly
fond of the practice. Nor is it easy to convince
them that there is any impropriety or evil in it. When
men are hurried on under the violent impulse of the passions,
neither the voice of reason nor religion can be allowed
{47}
a fair hearing. The serious consideration of such
things is left to morose, scrupulous, weak, and melancholy
minds. Though, in such an age as the present,
little success may be expected from an attempt to expose
this vain, sinful, and pernicious practice, yet this ought
not to supersede the Church's testimony against it.

The kind of dancing, which we have chiefly in view
to expose, is that which is practiced in the promiscuous
assemblies of the two sexes, is a plain indication of carnal
mirth, levity, and wantonness, and has been condemned
by the best Reformed Churches, as well as by
the most eminent evangelical ministers, of various denominations.1

Although it has been alleged that this practice has
been warranted by Scripture, yet not a single passage of
{48}
the sacred volume can be produced to sanction promiscuous
dancing. We indeed find dancing, in some instances
mentioned, as expressive of religious joy: but the
religious dance recorded in the Old Testament was a part
of the worship of the ancient Jewish Church, and like the
instruments of music, then in use, was peculiar to that
dispensation. See Exod. 15.20; 2 Sam. 6.16; Psalm
149.3; and 150.4. Therefore no argument can be
drawn from this in favour of that species of it, which is
here condemned.

The words of the wise man have often been adduced
as a warrant for the practice. Eccl. 3.4, "A time to
dance." This passage contains no warrant for any of
the things that are mentioned. Its design is to show that
there is a time fixed by God, at which all these things
shall take place, and that man cannot alter them; to
show the vanity of all sublunary things, and to induce
man to pursue more elevated and durable objects. Every
wicked purpose, and every sinful action of man are
here included. "To every thing there is a season, and
a time to every purpose under heaven." verse 1. It is not
affirmed, That every thing that men do, and every purpose
which they form, is lawful; but only that there is
a time and season at which they shall do so. And it is
only said that there is a time to dance, not that there is
a warrant for it. It is said, in general, "That there is
a time to kill," not that it is lawful. The time at
which men shall lose their lives, whether by accident,
by the hand of the magistrate, or by the hands of murderers.
Moreover, there is nothing of promiscuous
dancing here, and though the passage were understood
to contain a warrant for, or approbation of dancing, it
could only be that kind of it which is approved in
Scripture. It is plain that dancing here is only another
word for rejoicing, because it is opposed to mourning.
"A time to mourn, and a time to dance." If the dancing
here be warranted, then the time of it must mean
the season or proper occasion of it. The season of any
thing is that time in which it is proper to do it, in contradistinction
to another time in which it would be
{49}
improper. There is one season proper for joy, and another
for mourning. When the captives hanged their
harps upon the willow trees, it would not have been
proper for them, "To have gone forth in the dances
of them that make merry." [Jer. 31.4.] But the time and season
proper for doing any thing must always respect things
lawful. There is no season proper to steal, murder, or
bear false witness, &c. This text then cannot be dragged
in to support any species of dancing but what is otherwise
approved in Scripture. But that is never promiscuous
dancing.

Promiscuous dancing has a powerful influence upon
the passions and lusts, and leads the way to various
sins. The influence of the passions is a blind, undiscerning,
yet irresistible impulse. Man cannot be in a
more dangerous situation, than to be wholly under their
influence. The affections, passions, and desires, when
spiritual, and under the influence of grace, are the seat
of religion. The more powerfully these act, and influence
the soul, the more vigorous will be the life and
power of religion. These can never be too powerfully
excited, nor can the soul ever be too much under their
influence, nor can too much attention be paid to the
means and motives proper to excite them. Much of the
perfection of the spiritual man and of the heavenly life
lies here. The object of these, thus excited, is God and
his law. The desires of the soul are to God. They
lead to delightful contemplation on his excellencies, and
on his works, and relish with great pleasure, the words
of his mouth. But the heart is naturally under the dominion
of sin. Even in believers much of this remains.
They find a law in their members warring against the
law of their mind, and bringing them into captivity to
the law of sin which is in their members. Rom. 7.23.
This is nothing but the affections and passions, powerfully
excited by innate corruption, opposing the spiritual exercise
of the soul, and drawing it into sin. "The flesh
lusteth against the Spirit, and the Spirit against the flesh:
and these are contrary the one to the other: so that
ye cannot do the things that ye would." Gal. 5.17.
{50}
When the flesh assumes the ascendancy over the
passions, the soul is irresistibly hurried on to what is
sinful. Whatever tends to excite lust, to carnalize the
affections, and to divert them from spiritual objects,
ought to be carefully guarded against. When these are
excited, they tend to certain objects, congenial to their
nature, and calculated to gratify them. These objects are
pursued in proportion to the violence of the passions, and
to the want of contrary principles. The voice of reason
is silenced, the remonstrances of conscience are disregarded,
and the motion of religious principles, if there
be any, are completely checked. The mind is now
prepared to banish modesty, trample upon morality,
and prostitute religion; and even for the criminal gratification
of these furious lusts. Thus were the passions
of Herod excited, when the daughter of Herodias danced
before him. His reason was suspended, and his
judgment warped. An unlimited promise is made to the
wanton female, and confirmed by an oath. "And he
sware unto her, Whatsoever thou shalt ask of me, I
will give it thee, unto the half of my kingdom."
Mark 6.23. Instructed by her abandoned and spiteful
mother, she demands the head of Christ's harbinger, and
obtains it. He was indeed already disposed to murder
the Baptist, but feared the people. So far he acted
rationally. But when passion had assumed the ascendancy
over his reason, he promises—he swears, to give, he
knows not what, and acts accordingly. It will be pretended
by none that dancing tends to improve religious
affections. And many are not ashamed to avow that
they are never more under the power of unclean lust,
than when engaged in this practice, and if they
wished to seduce an unwary female, they know no better
method, than to lead her to a dance. All the artifice
possible is used, in dress, in the various attitudes
of the body and its affected motions, to excite the passions.
It is the influence of the passions that lead to it.
And the practice furnishes fuel to inflame them still more.
It has a powerful tendency to destroy that modesty in
youth, especially in females, which is one of their chief
{51}
ornaments, and an impregnable defence to their chastity.
"Women are commanded to adorn themselves
with modest apparel, with shame-facedness and sobriety."
1 Tim. 2.9. Dancing strips them of this
triple ornament. The dress must be vain, otherwise it
is unsuitable to the occasion. Modesty must be banished.
The modest blush gives way to the wanton impudent
look. Sobriety gives place to a fit of voluntary
madness, and a display of vanity, pride, and folly. Numerous
instances of uncleanness, that have fallen under
the cognizance of Church Courts, have been traced
to a ball as their origin. This need not be wondered
at, since every guard of chastity was removed, and
means leading to the prostitution of it adopted.

The practice will be found very unfavourable to religion.
Those who have not attained to the knowledge
and truth of religion will, by this practice, be set at
a greater distance from it. And those, who have already
attained to religion and know any thing of its
power and exercise, will suffer much injury by it.
Much time and exercise ought to be spent by sinners
about the means of their salvation. It is a matter of
deep regret, that these hours, which may be spared from
lawful civil pursuits, should be wasted at a ball. Then
it is, that the sinner should retire to his closet, institute
a close and serious inquiry into the state and the concerns
of his soul, seek to be properly affected with it,
and to deal with God about it. Balls must have
time, though this can be ill spared from lawful pursuits;
and matters of eternal concern must be altogether excluded.
The money lawfully and laboriously gained is
expended purely for the purpose of dissipation and revelling.
While this waste of time and of means is indulged,
and concerns of infinite moment neglected, the
mind is totally unhinged, distracted, and rendered incapable
of any serious exercise. Religious exercise requires
a composed tranquil state of mind, free from agitation
and distraction. Without this, faith, love, and
holy meditation are impossible. In religion, divine
things lay hold of the soul, and the mind gives itself
{52}
wholly to them. In the prospect of a ball or of any
promiscuous dance, the attention of the mind is preengaged.
Preparation must be made; partners engaged,
and a suitable dress, &c. prepared. Loose reins
are given to the fancy. It invents and presents unto
the mind a thousand vain, foolish, and imaginary
things, momentary pleasures, and bewitching pernicious
gratifications. These lay hold of the mind, banish
the thoughts of other things, and destroy any serious
impressions formerly acquired. During the phrensical
revel the mind reaches the summit of its distraction,
its pride, its vanity and folly. It is now like a
vessel in a storm, without her rudder, driven by the
impetuous tempest. The passions are now become ungovernable.
Their voice alone is heard; and their
dictates are obsequiously obeyed. To this, as the native
cause, are to be ascribed all these wicked and
disgraceful consequences that often succeed these associations.
When it is over, the mind, disappointed in
many of its imaginary hopes, its momentary gratifications
having entirely subsided, and being a little recovered
from its delirium, begins to feel remorse. The
waste of time and money, the neglect of matters of
the utmost importance, and the corrupting of both
body and soul, rush upon the conscience, and fill it
with fear and disquiet. The uneasiness now felt
more than counter-balances all the carnal satisfaction
formerly enjoyed. This however is but temporary.
When it has subsided, the mind is fully prepared to
repeat its former irregularities, and takes the first opportunity
for that purpose. Where this does not take
place, the mind takes a retrospect view of what is past,
as it formerly anticipated it, and still seeks gratification.
Other things are excluded from a place in it. Nay
more, the mind is rendered totally incapable of attending
to them. This state of mind is, of all others, most
unfavourable to religion. It is produced by exercises
the very reverse of religious ones. These beget in the
soul habits and dispositions of a similar nature. Thus
the soul is become listless, and indifferent about spiritual
{53}
things. It is rendered incapable of relishing these, or
the pleasures which they afford. If an attempt is made
to attend to divine things, the attention is immediately
called off, by these other objects which have laid hold
of the mind. If religious exercises are persisted in, the
whole of them is spent in the soul's running from one
thing to another in the greatest distraction. Its attention
is no sooner turned to divine things than it runs off, and
every new attempt to fix it proves equally abortive.
There is not in the mind a simple indifference; but
there is a positive aversion to religious exercises, and a
positive powerful inclination to the opposite of them.
This aversion will be best discovered to the person's self,
when he essays any religious duty. It is then, that he
attempts to divert the heart from its favourite objects,
and to engage it in something else. The attachment to
other pleasures is so powerful, that the mind recoils at
the thought and forcibly resists the effort. This attempt
puts the soul in fetters, and abridges its lawless liberty.
It tries every effort to escape, and is so far successful as
to destroy the real exercise of religion in the heart. If
any soul will attend to, and compare its frame and exercise
in religion, before he admits the thoughts of a ball
into his mind, with these after he has attended the revel;
he will be able to form a better idea of the injury he has
sustained, and will be more fully convinced of the impropriety
of his conduct, than by any thing that can be
offered by another. But such a comparison is not to
be expected, because the mind is totally disqualified for it.
If any serious soul shall, through inadvertence or temptation,
be led to join in such a practice, the loss, in
spirituals, which he sustains, will render him more cautious
in future, not to tread on such enchanted and forbidden
ground. The Apostle draws a brief, but striking
character of such a person: 1 Tim. 5.6, "She
that liveth in pleasure is dead while she liveth." The
body is lively, vigorous and active, in pursuing carnal
pleasures, while the soul is spiritually dead, incapable
either of exercising religion, or of relishing its pleasures.
It is given as the character of such as belong to Christ,
{54}
that they crucify the flesh, with the affections and lusts.
Gal. 5.24. These affections, which lead men to attend
balls and other promiscuous dancings, belong either to
the flesh or to the Spirit. If they belonged to the Spirit,
they would be gracious religious affections. Nothing
could be more favourable to religion than to be under
their influence, and to indulge them. But this will not
be pretended, even by the keenest patrons of the practice.
If these affections were of such a kind, the mind
would be most spiritual in the heat of the revel, because
then the passions are most excited. But the truth is,
they belong to the flesh, as the indulgence of them is
most pernicious to religion. They must of course be
mortified by all, who would be found interested in Christ.
The indulgence of them is, "Making provision for the
flesh, to fulfil the lusts thereof." Rom. 13.14. It is,
"To live after the flesh," which if we do, "we shall die;
but if we, through the Spirit, do mortify the deeds of
the body we shall live." Rom. 8.13. The practice
discovers the soul to be spiritually dead; or otherwise
greatly obstructs spiritual life in it. The practice
must either be from Christ, or from the world. Not the
former, otherwise it would tend to promote the advancement
of his kingdom, in the conversion of souls, and
the building up and establishment of believers. It must
belong to the world; not as lawfully considered, for it
would then promote the civil interests of society, whereas
it has a contrary tendency. It must then belong to
the world as sinful. It is fairly included in the Apostle's
description of the world. 1 John 2.16, "All that is
in the world, the lust of the flesh, the lust of the eyes,
and the pride of life, is not of the Father, but is of
the world." Hence the command, Rom. 12.2,
"Be ye not conformed to this world; but be ye transformed
by the renewing of your mind." The indulging
of these lusts and affections is inconsistent with the
power and progress of religion in the soul, and every
exertion ought, on that account, to be made to mortify
these. That time, which is spent in these pernicious practices,
ought to be employed about the means of salvation,
{55}
in order to obtain grace where it is not, and to strengthen
the habits of spiritual life where they have been already
formed. Attention to divine things must often be intermitted.
Lawful civil business demands it. During
such intermission the greatest care and vigilance are necessary,
lest spiritual attainments be either weakened or
lost. Things that necessarily have this tendency are ever
to be avoided. Such is promiscuous dancing. The
divine injunctions, "Be fervent in spirit—continue instant
in prayer—pray always—pray without ceasing," [Rom. 12.11,12; Luke 21.36; 1 Thess. 5.17.],
certainly imply that a frame for religious exercises ought
ever to be preserved, and that every sinful and unnecessary
thing, tending to destroy or weaken it, ought to be
avoided. When the proper frame is awanting, no spiritual
duty or exercise can be performed.

Many things sinful, and prejudicial to men, attend the
practice of promiscuous dancings, either as concomitants,
or as consequences. The waste of precious time has
been already mentioned. This is considerable, both in
preparing for, and during, the ball, &c. Considerable
sums of money are expended. As dancing is now accounted
a part of a polite education, many parents spare
neither time nor expense, to have their children instructed
in the art, whilst in many instances they can neither
read the Scriptures, nor repeat the Shorter Catechism.
Children are thus educated, not for the service of God,
but of Satan. The time thus wasted is equally precious
as any other part of time, and might be employed in a
manner more advantageous to ourselves and to others.
The money so expended is equally valuable with what
we apply to other purposes. Neither our time nor our
money are our own absolutely; nor is it lawful for us to
do with them as we please. They are the gift of God.
He allows us the use, but not the abuse of them. He
has fixed the purposes, to which we are to apply them.
When persons thus devote their time and money to vanity,
folly, and madness, they ought seriously to consider
whether God will approve of their conduct, and what
account they will give him when he shall demand it.
Often, families may be seen clothed in rags, and, in
{56}
times of scarcity and dearth, half starved, while their
children must be sent to the dancing school, and completely
fitted out for a ball. In many instances, children,
who are more advanced in life, expend their substance
on such practices, while their parents are supported,
in part at least, by the Church and the public.
Were this waste of time and money duly redeemed, the
situation of many might be much more comfortable, and
the necessities of the poor more amply relieved. If
dancing be viewed as a part of a polite education, we
may be certain, that it does not belong to the school of
Christ. It is not to be found among his institutions.
It makes no part of the work assigned to his ministers.
It has no relation to the affairs of his kingdom. And in
place of contributing to its success, it impedes it. It
must belong to another department. Men are taught
neither religion nor morality by it. In its very nature
and tendency, it is equally unfavourable to both. From
its peculiar connection with the lusts of the flesh, it is
much better calculated to fit persons for being proper
subjects of Satan's kingdom.—Dancings are often connected
with drinking, and lead to quarreling and fighting.
Dancing and drinking seem to be twin-sisters.
They are both lusts of the flesh. They both possess
something of a bewitching nature. Men are charmed
by both. Whether men be under the power of liquor,
or of the lust of dancing, they are equally under a suspense
of the proper exercise of their reason. In both
cases the effect is produced by the power of unmortified
lust. Hence it is that these are often found in company.
It rarely happens that dances are altogether disconnected
from drinking. By both the passions are powerfully excited,
and reason almost completely silenced. Pride,
self-importance, and jealousy begin to appear. Strife and
animosity ensue. The consequences are often serious.
It will be urged, that all this might take place, and often
does, where there is no dancing. True. Nevertheless,
in this case it is the occasion of it. Were persons
to attend their lawful business, or the study of religion,
at home, there would be no such association, and
{57}
so no such consequences. And though these consequences
do not follow in every instance, yet it is sufficient
that the practice natively tends to produce them,
as it excites those passions which lead to them. As the
consequences of such a practice, some have lost their
health, others their chastity and character, and others
their lives.—There is a particular practice of this sin not
to be omitted in this Testimony against it, viz. Charity
Drinkings, as they are vulgarly denominated. As these
are practiced only in some parts of the country, it may
not be unnecessary to give an account of them. There
is some little difference in the manner of conducting
them, so immaterial as not to deserve notice here. The
thing is done for the benefit of some poor person. An
entertainment of meat and drink is provided by that person,
sometimes to a considerable extent. A day is fixed,
and an invitation is given to the neighbourhood to
attend. A very large promiscuous company of both
sexes often assemble. These all contribute so much money
for their entertainment. This is given partly to defray
the expense of the entertainment, and partly to relieve
the necessities of the poor person who provided it.
The party very frequently eat, at least drink to excess.
A promiscuous revel of dancing always accompanies.
The scene often terminates with beastly intoxication,
fighting, and abominable lewdness. Instead of answering
the pretended design of it, the poor person often
does not receive what will defray the expense of the entertainment.
It were indeed to be wished that this were
always the consequence, as no mean would more effectually
abolish the practice. That the poor ought to be
provided for, there can be no doubt. God has left
them as a charge upon others, to whose hand he has
laid more plentifully. This ought to be done by lawful
means, and from Christian principles. The poor
who adopt this method of relieving their wants are the
occasion of all the excess, irregularity, abuse, and wickedness,
gone into on such occasions. Such a mode of
obtaining support can never be blessed to them. The
motives which induce people to attend are not principles
{58}
of charity, and regard to the poor. They have an opportunity
of gratifying their lusts. All is conducted,
however, under the pretense of charity. This heightens
the wickedness exceedingly. A religious duty—relieving
the poor, is the ostensible reason for this assemblage
of people. Under this mask they hesitate not to run any
length in excess and sin. An occasion of this kind is truly
a revel. Were charity the motive, it would more effectually
relieve the poor to give them the sum of money
without any revel of eating and drinking, dancing,
&c. But this would not furnish fuel for their lusts,
consequently would not take place. The person providing
such entertainment, takes the advantage of men's
lusts and the dissipation of the time; throws a temptation
in their way, and leads them into wickedness.
The things which tend most to inflame the passions
must be had, drink and dancing. These prepare them
for other irregularities.

When this sinful practice is considered, and the consequences
of it duly weighed, it must appear exceedingly
improper, and sinful for serious disposed persons, or testimony
bearers to be present where it is practiced, though
they do not actually take part in it. Dancing is often
connected with what is in itself lawful, as marriages, &c.
These occasions ought not to be countenanced, when
such irregularities are connected with them. This would
be a decided testimony against the practice. Some think
there is no evil in being present, while they join not in
the practice. But doubtless they expose themselves to
temptation: and many have been imposed on and led
into the sin, and by means of it to abandon their profession.
One may receive injury by being present where
sin is practiced, though they join not actually in it. It
does not appear that Herod danced along with Salome.
She danced in the circle, while he looked on. He was
foolishly affected, and acted rashly. It will ever be found
safe to avoid temptation, and to abstain from all appearance
of evil. [1 Thess. 5.22.]

It is pled that dancing is an innocent and harmless recreation.
Recreation in some cases may be necessary
{59}
both to relieve the mind of the studious, and to exercise
and invigorate the bodies of the sedentary. The greater
part of those who go into the practice have no need of
it on either of these accounts. Besides it is well known
that dancing affords no amusement, but by a mixture of
the sexes. As an ancient Divine says, "Take away
the promiscuousness of dancing, and itself will cease."
This shews, that there is nothing in it as a recreation,
considered in itself; but as promiscuous with women.

But something must be urged for the practice while
it prevails. It may deserve notice, that wherever reformation
in religion obtained, the practice has been condemned;
and when religion has declined, and profanity,
immorality, and licentiousness abounded, dancing has
prevailed. The more enlightened heathens themselves
had no favourable opinion of it. The great Roman Orator,
Cicero, calls it, The last of vices, because it follows
former bad actions.

We therefore earnestly warn those that are parents not
to send their children to dancing schools, these seminaries
of wickedness, to acquire this part of what is called polite
education. O consider, how contrary this is to the
solemn obligations that you came under for them at
baptism, to bring them up in the fear, nurture, and admonition
of the Lord; and beware, lest, by such education,
you form their minds and dispositions for promoting
the interest of Satan's kingdom. Attend to the divine
injunction, "flee youthful lusts," [2 Tim. 2.22,] and this will
preserve you from putting your children in the very way
of exciting and indulging these. Be not so cruel, as to
permit their attendance on those places, which tend to
rob them of their modesty, which God has given them
as a defence against many temptations; but rather use
your utmost influence, by precept and example, to keep
them from the paths in which destroyers go. [Psalm 17.4. (1650).]

We have represented to you, dear brethren, the dangerous
tendency of promiscuous vain dancing. We entreat
your deep and serious consideration thereof. Let
not the prevalence of the practice, nor your own attachment
to it, induce you to pass over the matter slightly.
{60}
Consider the nature of true religion, and the manner of
its progress in the soul: consider also the innate depravity
of the human heart, in its opposition to genuine holiness.
Whatever has a tendency to add fuel to the sinful
lusts, and to draw forth the latent seeds of corruption,
ought to be carefully avoided by the Christian.
Among these things we have classed promiscuous dancing:
and none who are properly acquainted with the
internal workings of sin and lust in the soul will deny it.
The votaries of this exercise may well be denominated
lovers of pleasures more than lovers of God. [2 Tim. 3.4.] No real
Christian can say, that he ever reaped any advantage
from it, and we are confident, that many have sustained
much injury from it. We beseech you, take a serious
view of the precious time, that you have wasted in it;
of the dangers to which you have exposed yourselves by
it; and of the inconsistency of it, with a life of faith;
and especially consider, how unsuitable it is to times
like the present, when the aspects of providence are
truly alarming, and the vengeance of heaven impending
over us. See Ezekiel 21.10. Such provocations of
sons and daughters may add to the bitter ingredients
in that cup of Jehovah's righteous judgments, which
he is threatening to pour down upon our guilty heads.

INATTENTION TO THE TRAINING UP OF CHILDREN.

THIS article will probably be, by many, excluded
from the class of immoralities. It is not a positive vice.
It is however omitting to discharge a relative duty enjoined
by the moral law. Not complying with a positive
precept is sin, or moral evil, as well as the positive
violation of that precept. It will also prove a source of
many positive immoralities. The depraved mind is a
fertile spring of all wickedness. Proper culture is a necessary
mean to prevent it from producing its native
fruits. If neglected it proves like the uncultivated field,
left to remain in a natural state, its productions are not
only useless, but noxious.
{61}

Parents ought to consider their offspring as a special
trust put into their hand by God. They are instrumental
in bringing them into existence. They have not only a
natural relation to them as parents; but a moral relation
as members of the same moral society. Children have
the same moral nature with their parents, and are also
to occupy similar places, and perform similar duties in
society. They must be prepared for this. Of all living
creatures they are the most helpless, and require most
attention. Neither body nor mind are capable of acting
for the benefit of society. Both must be improved.
This belongs in general to society, particularly to their
immediate parents. Society is either civil or religious.
Children belong to both. They ought to be so trained
as to fit them for being both good citizens and good
Christians. Subordination, education, and religion are
necessary. Without these, society, instead of deriving
advantage from them, must sustain much injury. The
circumstances of all parents are not alike. More is not
required than what is in their power. Provision is made
by society to supply defects. Besides, it is not necessary,
that all members of society should possess the same talents,
either natural or acquired. It has places and work suited
to every capacity. However necessary a proper culture
of youth is, it is shamefully, in many instances neglected.
Due attention is often paid to one branch,
while others are totally overlooked. Neither the interest
of society, nor of children themselves is, in such omissions,
duly attended to. Man, in an unimproved state,
is very little superior to the brutal creation, and of little
more advantage to society. When the state and character
of the youth, at the present period, are attended to,
it will be easily seen that a culpable inattention will attach
to parents.

Subordination is essential to the existence and happiness
of society. Were every individual member to claim
the liberty of acting according to his own will, independently
of the laws of society, the greatest anarchy
would ensue. Society would be destroyed. Whoever
enters into society surrenders a part of his individual
{62}
liberty. This is done for the better security of what
remains, and for a general good. Society has its general
laws, and appropriate persons for the administration
of them. When these laws are wholesome, subordination
to them preserves the existence of society
and effectually promotes its interest.

A family is society on a small scale. The laws of it
are fixed by God. The authority is parental. In some
respects it is subordinate to society at large. The interests
of both depend much upon domestic subordination.
Man is endued with the faculty of will. He
naturally inclines to choose and act for himself. This
is seen at a very early period of life. The depravity
of nature, with his infantile state, disqualify him from
choosing aright. The will of the parent must be his law.
To this it is necessary that he be trained to submit. At a
very early period a fond indulgence is shown by parents
to their children. Every object they incline must
be given them. In no instance can they allow them
to be counteracted. The child soon becomes peevish,
capricious, and contumacious. The mind through
time becomes more stubborn, and arbitrary. When afterwards
it becomes necessary to impose some restraint,
the attempt is vain. Frequently parents are insulted,
instead of being obeyed, by their children. The
blame lies wholly with themselves. Their sin is great.
Their children become the instruments of their punishment.
Parents refuse to obey God, in neglecting to
form the young minds of their children to obedience
and subordination, and children in their turn spurn at
the authority of their parents. At a much earlier period
of life, than is generally thought of, children are
susceptible of impressions of right and wrong. Though
they want intellectual discernment of their difference,
yet such impressions may be made by means of some
things, as will considerably influence their actions. It
would be improper for parents to exercise an arbitrary
authority over their children. This would only be preparing
them to act a similar part, when grown up. Moral
reasons of subjection and obedience should be given,
{63}
and frequently inculcated, so as to make an impression.
Severe rigid austerity, and a mere passive indulgence,
are equally improper. This encourages contumacy, that
tends to dispirit and discourage young minds. Children
are very soon susceptible of impressions from hope and
fear. This might be improved to a good end. Some
years elapse before many parents think of restraining
their children, or instructing them, foolishly supposing
that it is too soon. But by this time they have contracted
a powerful habit of stubborn disobedience, and copied
many bad examples. To this negligence of parents,
many evils in their families and in society in general,
are to be ascribed. The authority which they have lost
cannot be recovered. Parental exhortations are disregarded.
Great irregularities and vicious practices are
gone into, in the face of all means used to prevent it.
An attempt to restrain them from one evil only provokes
them to run into another. They become impatient of
all family restraints, and break through all family order.
This mode of training children is an easy introduction to
every vice. Where the difference between good and
evil is not known, and suitable impressions thereof wanting,
the mind naturally pursues evil. Such youths are
but ill prepared to be useful members of society in general.
The common good can be no object to them.
The laws of society will be trampled on by them with
all freedom, except where they are deferred by fear.
Whatever is not proposed by themselves, or does not
suit their peculiar dispositions will be opposed in an arbitrary
manner, and every thing done to prevent society
from acting for its interest. Early culture is of much
advantage to the after period of life. "Train up a child
in the way he should go; and when he is old, he will
not depart from it." Prov. 22.6. "Foolishness is
bound up in the heart of a child." [Verse 15.] Improper indulgence
gives it a more powerful hold of the mind.
The rod becomes necessary to check it. Many parents
apply it with much reluctance; some very improperly;
others not at all. Whenever the rod is necessary, and
the only case in which it is peculiarly so, in young children,
{64}
is disobedience, it ought to be applied. When
applied early it will have good effect. When long neglected,
it tends more to excite the stubbornness of the
mind. "Chasten thy son while there is hope." Prov.
19.18. This can only be in youth, ere an evil habit is
acquired. "The rod and reproof give wisdom: but a
child left to himself bringeth his mother to shame."
Prov. 29.15. "Correct thy son and he will give
thee rest; yea he shall give delight unto thy soul,"
verse 17. David's indulgence of Absalom was fatal to
himself, and hurtful to the nation. "His father had not
displeased him in saying, Why hast thou done so?"
1 Kings 1.6, &c. The consequence was, he rebelled against
his father and treasonably aspired to the kingdom,
and came to an untimely end. Eli's sons were very abandoned.
They made themselves vile, and he restrained
them not. For this his sin, God sware that the iniquity
of his house should not be purged with sacrifice
for ever. 1 Sam. 3.12, &c.

Education of children is also much neglected. The
circumstances of parents are to be considered. No more
is demanded than what lies within their reach. Distance
from schools renders it impossible for young children
to attend. Parents might supply this inconvenience
in a good measure, were they inclined. Children are
capable of learning at a much earlier period, than is generally
imagined; and without injuring them, if it be
properly conducted. The children of the poor, as soon
as they can do any thing, are set to some work. Their
situation renders it necessary. On this very account
early attention should be paid to their education. Many
parents send their little ones to school merely to have
them out of the way. Hence it is, that they are indifferent
whether they learn or not, and a very irregular
attendance is given. Bad, listless and indifferent habits
are contracted. The efforts of parents ought to co-operate
with those of the teacher. Nothing is more necessary;
nothing more useful. Some task is to be performed
at home, as the repeating of the Catechism, &c. Parents
should see this punctually done. Inattention to
{65}
this obstructs the child's progress, subjects it to the rod
in school, and so leads to discouragement, and an aversion
to learning. Nothing is more necessary in school
than proper subordination. From the very improper indulgence
allowed to children at home, they are impatient
of restraint in the school. Complaints, and false representations,
of the conduct of teachers, are often made by such
children to their parents. These are received and encouraged.
Prejudices are formed against the teacher, and
children permitted to relax their attendance. In this
way they make more progress in evil habits, than in
useful learning. Much time is lost, and the mind not
improved. Such parents and children both come to see
their folly when too late. Though the circumstances
of many parents can but ill afford the means, even of
an ordinary education to their children, yet they find
means to encourage and support them in vanity and folly.
They must be sent to the dancing school. Every thing
necessary to this branch of polite education must be furnished.
Money is got with less difficulty, and expended
with less grudge, to prepare for balls, penny weddings,
and other dancings, than for purchasing the Scriptures,
or for teaching children to read them. They are
sent to service during one part of the year, and, though
they should be afflicted with poverty, hunger, and nakedness,
the little which they have gained is to be expended
on dancing. Many children appear in Church without
the Scriptures in their hand, but if seen at a ball,
&c. not one article suited to that occasion is awanting.
It is not difficult to judge, whether the parents of such
children are more careful to train them for God, or for
the Prince of this world. Many children are lost by not
being trained to habits of industry. Much time is wasted
in idleness. Indolent dispositions and habits are contracted,
and an aversion to necessary and useful labour
prevails. This leads to looseness, dissipation, and every
vice. The mind is active: It is ever in pursuit of some
object. When not occupied about some virtuous pursuit,
its depravity will avail itself of the opportunity, and pursue
objects suited to itself. Evil associates are at hand: They
{66}
project and execute wicked schemes. All this is owing to
parents not accustoming their children to some laudable
useful employment. Children so trained are, during a
great part of their life, the very pest of society, and, in
the evening of life, a burden. In the one period they are
active to corrupt it, and in the other are supported by it.

Religious instruction is of the utmost importance.
It is however least attended to. Youth is a favourable
season to instill religious principles and instructions into
the mind. Impressions made in youth are not easily effaced.
The mind is more easily bent: Opposite habits
and prejudices have not taken possession of it. In more
advanced life, vanity, folly, and conformity to the world
lay hold of the mind. The cares of lawful things too
have their place, and their influence. It will be found
advantageous to commence religious instruction ere
these begin to lay hold of the soul. Afterwards it will
be much more difficult. This is the divinely instituted
mean of obtaining grace. Religion is the best security
against temptation of every kind: It teaches the fear of
God. This leads to regard the good of society.

This deistical age has produced many, who maintain
that no religious instructions ought to be communicated
to children, nor religious impressions made, until they become
capable of judging for themselves. It is supposed to
destroy, in a certain respect, human liberty, to warp the
mind with prejudices unfavourable to free discussion. This,
if it proves any thing, proves too much. At one stroke
it discards every species of instruction, moral or political.
The right of private judgment, in respect of these,
is as sacred and independent, as in respect of religion.
It will set aside every part of education, because when
the youth grows up he may question the propriety, and
even lawfulness, of many things in which he had been
initiated. No trade nor business of any kind ought to
be taught youth; nor qualifications for one active department
of life more than another acquired by them,
till they become fully acquainted with all, and so judge
for themselves. The doctrine is irrational. It denies
the moral relation between parents and children. A
{67}
moral relation implies mutual moral duties. Among
these is moral and religious instruction. No moral duty
can be performed without moral instruction, and
moral habits. The condition in which infants are ushered
into the world, as to their moral capacity, is sufficient
to confirm this. These are equally incapable, as
the members of the body, for action. If parents are to
withhold all moral instruction from their children while
such, they can be said to do no more for them, than the
brutal species do for their young. But the ideas and
notions which have been imbibed in youth cannot hinder
the mind from a candid examination of the truth
and propriety of them. There is nothing to prevent
the mind from examining its own ideas, any more
than the ideas of others. But the application of this
principle will necessarily abolish both the practice of religion
and morality. Children receive impressions, and
contract habits, more readily from example than from
precept. By it they easily acquire notions of right and
wrong. By copying a religious pattern a bias favourable
to religion will be formed; and, by following an
immoral example, the mind will become powerfully
prejudiced in favour of sin. To prevent such prejudices
on one side or another, all action must cease. Parents
are to do neither good nor evil, at least in the presence
of their children. Nay more, if at any time children
should do what parents believe to be evil, they must not
fault them, forbid them, nor correct them, because
these would tend to form a peculiar habit, and produce
peculiar ideas in the mind. Lying, swearing, stealing,
disobedience to parental authority ought never to be
faulted. A more effectual method to destroy society
could not be adopted. It would be to allow children
to grow up under the powerful influence of innate depravity,
without the least check given it. But there is
nothing more certain than religion, nothing more advantageous.
It is learned from Divine revelation alone.
There many injunctions are laid upon parents, respecting
the religious instruction of their children. Deut.
6.6,7, "And these words which I command thee
{68}
this day, shall be in thine heart: and thou shalt teach
them diligently unto thy children." Chapter 4.9,—"Teach
them thy sons, and thy sons' sons." Abraham
was commended for his attention to his children,
on this head. Gen. 18.19, "For I know him,
that he will command his children and his household
after him, and they shall keep the way of the Lord,
to do justice and judgment," &c.

There is reason to suspect, that these deistical principles
are fast gaining ground. The practice of many parents
is the native consequence of such principles. Whether
they have adopted these principles or not, their procedure
towards their children is practically so. The instruction
of youth in the first principles of religion is left
to public teachers. But many of these have banished
this from their schools. The Scriptures are little used;
and the Shorter Catechism not carefully taught. The
practice of many families is little better. Even the form
of religion is not to be found in them. The Scriptures
are not read: Family worship never observed: Family
instruction and catechizing entirely neglected. Even
where a form of family religion is attended to, children
are kept under no restraints. Heads of families are not
careful to have the whole family collected before proceeding
to family worship. Children are employed about
their diversions in the fields, and servants about
their work, and often doing nothing. In many families
not a copy of the Scriptures is to be seen at family
worship, but the one used by the person leading in
the duty. Were every one, especially children, obliged
to have the Bible, it would be a mean of fixing the
attention in part, during the duty. Such inattention
soon makes children averse to be confined during family
duties. It will render them equally averse to attend
public ordinances. Nothing has a better effect on
young minds than family catechizing. The evening of
the Sabbath is a very fit time for it: Though, in the
case of children, it should not be confined to the Sabbath
but done occasionally at other times. This duty, however
necessary and useful, is much neglected. Many
{69}
parents, to their shame, are grossly ignorant, and equally
indifferent. Their children are mournfully neglected.
Some practice this duty only during the winter,
and lay it wholly aside during the summer. By
means of this the irksome tedious evening insensibly
steals away. During the summer, the evening being agreeable,
can easily be filled up some other way. What
is gained during one season of the year is lost in another.
With equal propriety might such heads of families give
up with family worship, or attendance on public ordinances,
during summer, as family instruction. The
strictest attention will be paid to the beasts of the field,
that nothing shall be awanting to them. Does it become
the Christian to pay more scrupulous attention to
his ox or his ass, than to the souls of his children! Rarely
are they brought to religious societies, and habituated to
sit with composure, during the performance of religious
duties. Here they might receive instructions and
impressions, favourable to religion, and more likely
to be taken notice of, in social supplications unto God.
No restraint is laid upon them during the holy Sabbath.
Hence they are often to be seen in groups in the fields,
either sporting, or doing mischief. When parents and
they are both disengaged from the world, it is certainly
a proper season to instruct, exhort, and admonish. Again,
how frequently are parents in the church without their
children, except it be one on the breast, who could not
be left at home? If they choose to attend they may; but
no parental authority is used to make them do it. Such
parents are a contrast to Joshua, "As for me and my
house, we will serve the Lord." [Joshua 24.15.]

The circumstances of many families are such that the
children cannot always remain in them. They are set
out to service; often when very young. The inattention
of parents is often manifest here. No attention is
paid to the character of the family in which they engage
them; whether religious or profane. A religious education,
and a promising youth have often been both lost
by such inattention. Religious impressions have insensibly
worn off. Religious instructions have been lost,
{70}
through the want of continued teaching to keep it afresh
upon the mind. Contrary evil habits have been contracted.
Children, who, under the tuition of attentive
religious parents, made a hopeful appearance, have, on
being introduced into irreligious families, become dissipated
and profane. It is still a truth, that "evil communications
corrupt good manners." [1 Cor. 15.33.] It is nearly
impossible for youth to mingle with the wicked, and not
learn of them their way. [Psalm 106.35. (1650).]

It is doubtless of much importance, and a singular
blessing, to have the truth and principles of piety fixed
in the minds of children; and to have their affections
attached to them. As they grow up and advance in
life, they are exposed to many temptations, from education,
talents, riches, or preferment. By these the
mind is apt to be carried off from religion. A religious
education is the best preservative against this. Trained
under the tuition of pious parents, Moses was fortified
against all the temptations of learning, wealth,
power, and greatness. The mind naturally grasps at
these things with eagerness. Early religion prevents
their undue influence. "Moses chose rather to suffer
affliction with the people of God, than to enjoy
the pleasures of sin for a season." [Heb. 11.25.] If parents neglect
the religious education of their offspring, they must
account to God for the loss of their souls. Moreover,
children are the seed of the Church: Families
are her nurseries. If these be neglected she cannot
flourish. Children are to succeed their parents,
and act for them in the Church. It is in this way
that she is preserved in the world. They must be
prepared. This is the peculiar work of families.
"The father to the children shall make known thy
truth," Isaiah 38.19. "For he established a
testimony in Jacob, and appointed a law in Israel,
which he commanded our fathers, that they should
make them known to their children: That the generation
to come might know them, even the children
that should be born; who should arise and declare
them to their children: That they might set their
{71}
hope in God, and not forget the works of God, but
keep his commandments." Psalm 78.5-7.

We have here exhibited a few hints, Christian Brethren,
on the duty and necessity, of the religious education
of children. Consider, that the souls, as well as the
bodies of your children, are committed to you, as a
solemn charge by Jehovah;—that you have dedicated
them in baptism to him, and therefore are under solemn
obligation to train them up for him. Remember, that
by your negligence in fulfilling your engagements, you
will incur the displeasure of God against yourselves, and
entail a train of miseries on your offspring. Vanity and
folly will carry away their minds: evil principles will lay
hold on their hearts. Contumacy and disobedience, vice
and irreligion will be the native fruits of such neglect.
You are not surely indifferent, whether or not your
children shall be the seed of the covenant, and heirs of
salvation; then use the means of Divine appointment
which lead to that end. Begin early to communicate
religious instruction, and to impress their tender minds
with a sense of good and evil. Discover to them, from
the word of God, the universal corruption of their nature,
as averse to good, and inclined to evil. Teach
them the way of salvation by Christ alone, together
with the connection betwixt grace and holiness. Travail
as in birth until Christ be formed in their souls, [Gal. 4.19,] the
hope of glory, and earnestly pray, that they may be a
part of that seed that may do service to God in their
generation.

SLANDER AND CALUMNY.

THE importance of a good character, in every condition
of life, is universally admitted. To such as would
acquire honour or affluence, this is no less requisite than
talents or address. Human nature, though depraved, retains
an esteem of excellence. In all the transactions
of life we wish, if possible, to deal with persons of integrity.
A greater injury can scarcely be done to an
{72}
individual than to wound his reputation. Every member
of society, civil or religious, will find some persons,
who, even under the mark of friendship, view him with
the eye of envy or jealousy. These are eager to revive
any tale, to which truth has given the slightest foundation.
In this turbulent and confused scene, where words
and actions are often misunderstood, and oftener misrepresented,
it is indeed very difficult even for innocence
and integrity to avoid reproach, contempt, and abuse.
These not only hurt our interest and impede our advancement
in life, but sensibly hurt the feelings of a tender
and delicate mind. "A good name is better than precious
ointment." Eccl. 7.1. As every man ought
to value his own reputation, and avoid whatever may
tend to injure it, so ought he that of others. And if
he thinks himself injured by others, when they impeach
his character, he ought to consider, that he is equally
culpable, if he impeach theirs. "Whatsoever ye would
that men should do to you, do ye even so to them."
Matt. 7.12. Little regard is paid to this rule. The
greatest freedoms are taken respecting men's character
and reputation. The charge which God brought against
the wicked may now be very generally applied: Psalm
50.20, "Thou sittest and speakest against thy brother;
thou slanderest thine own mother's son."

Calumny betrays an heart ill-disposed towards others.
Brotherly love, and mutual benevolence ought to possess,
and influence the hearts of all Christians. It is the
command of their Redeemer, "That they love one another." [John 13.34.]
It is also a certain evidence of their interest
in him: "By this shall all men know that ye are my
disciples, if ye have love one to another." John
13.35. Did this principle reign in their hearts, they
would consult the interest of others, as much as their
own. This interest depends much on their good name.
Love will then make them tender with respect to it.
Love will not easily listen to an unfavourable report of
others. Wishing it to be false, it entertains it as such,
until it obtains more certain information. If the report
prove true, love wishes to extenuate the fault, and, as
{73}
far as may be, to draw a veil over it. It will be ready
to forgive the fault, suppress all resentment against it,
and study to conceal it from others. At the same time
it will not suffer sin upon a brother. [Lev. 19.17.] An inspired Apostle
enjoins this on Christians as of all things the most
necessary. 1 Peter 4.8, "And above all things have
fervent charity among yourselves: for charity
(or rather love) shall cover a multitude of sins."
And as the wise man expresses it, Prov. 10.12, "Love
covereth all sins." This love is often pretended
where the truth of it is awanting. The heart is not influenced
by it. It is under the power of another principle.
Under this mask a secret wound is given to the
character of another, a professed object of regard. This
is not the wound of a friend. It is the kiss of an enemy.
Of such the man according to God's own heart
complained bitterly: Psalm 55.12,13, "For it was
not an enemy that reproached me; then I could have
borne it: neither was it he that hated me that did
magnify himself against me; then I would have hid
myself from him: But it was thou, a man, mine equal,
my guide, and mine acquaintance." The design of
so much pretended friendship was only that he might
wound the deeper. "The words of his mouth were
smoother than butter, but war was in his heart: his
words were softer than oil, yet were they drawn
swords," verse 21. The prosperity, respect, and honour
of others, are often envied. Many cannot bear
to see others enjoy greater affluence, or [be] more esteemed,
than themselves. This induces them to depreciate their
reputation, in order to enhance their own. Such a
principle is truly malicious. It is unlike that, "Charity
which suffereth long, and is kind, which envieth
not, is not puffed up, seeketh not her own, thinketh no
evil," &c. [1 Cor. 13.] Some very trifling offence given, and often
only taken, becomes the occasion of reproach. Words
and actions are misconstrued. An import and design never
meant, and never thought of, are affixed to them. This
is denominated by an Apostle, "Evil surmisings," 1 Tim. 6.4,
or wicked jealous suspicions of evil designs on the
{74}
part of others. Rash hasty conclusions are drawn from certain
appearances, and time and attention not employed in
order to discover, whether what is suspected be true or false;
but "Charity believeth all things, hopeth all things." [1 Cor. 13.7.]
It readily credits every good report, and allows its full
import to every favourable appearance in others. When
these are unfavourable it allows them no place, hoping
they may be false, and wishing the other to be true.
From the character and disposition of the present age,
and from the freedoms taken with characters, it may
be fairly inferred, that few, very few, are actuated by
this love.

There seems to prevail an anxiety, to find something
unfavourable to men's reputation. When any thing is
found, it is received with pleasure, and propagated
with diligence. This is often done, even when known
to be false. "A wicked doer giveth heed to false lips;
and a liar giveth ear to a naughty tongue." Prov.
17.4. Those who give ear to evil reports are no better
than those who propagate them. They both unite
in wounding the good name of others. Some are forward
to invent groundless calumnies, and circulate them.
Others as anxiously receive them. Among those who
are excluded from the new Jerusalem are, "Such as
love and make a lie." Rev. 22.15. It is one of
the peculiar characteristics of heaven's favourites, "That
they backbite not with their tongue, nor do evil to
their neighbour, nor take up a reproach against their
neighbour." Psalm 15.3. Reports, though not altogether
groundless, are often greatly exaggerated by
those who propagate them. A good report loses much,
and a false one gains much, in circulation. Men will
have it so: They make it so. This is the only way
that yields them satisfaction. Some, who go not into
open calumny, have recourse to secret and indirect insinuations,
calculated to convey a very unfavourable
opinion of others. Nothing is positively laid to their
charge, or otherwise part of the truth is suppressed.
This leaves others to conjecture. It proves an occasion
of exaggeration, and of greater reproach. This is done
{75}
often under a pretense of delicacy and tenderness for
the character of others. It is only a pretense. Reputation
is exposed to suffer more by it, than if the true
state of the case were fully given. Rehearsing real
faults and weaknesses, when done either without a proper
call, or with a bad design, are justly accounted
slander. No fault, weakness, nor improper act, in a person's
conduct, ought to be made public, unless, and as
far as it shall be conducive to some good end, either to
the person or to society. Men's faults natively tend to
their prejudice. The more generally these are known,
the greater will be the injury they sustain. To propagate
them can do no good to society, and to deal privately
with the offender is a more likely way to promote his
interest. If these are notour they become objects of judicial
cognizance. The design of this is the good of all.
It will be conducive to it, being of Divine appointment.
Not content with recent failings, the past part of life is
ransacked, and faults, that were committed to oblivion,
and even repented of, are revived. This is to impeach
a man with an evil of which he is not guilty. Paul
was once a blasphemer, a persecutor. Of these he repented,
and from them reformed. Had any, after his
conversion called him a blasphemer or persecutor, they
would have charged him with what he was not guilty of.
This would have been a gross calumny. Some very
slight offence given often provokes men to act this ungenerous
and unchristian part.

The profession of religion, especially a strict adherence
to it and faithfulness in it, are the occasion of
reproach and calumny. The dispositions of believers
are very different from the dispositions of the world.
They are at perpetual variance. The seed of the serpent
can never be reconciled to the seed of the woman. [Gen. 3.15.]
An Ishmael will still mock and persecute, and an Isaac
must bear it. It has been so from the beginning. It
will be so to the end. The holy life of believers is
a practical condemnation of the irregular and sinful
conduct of the wicked. It is a daily living testimony
against them. This they cannot endure. Malice prompts
{76}
them to try, by various means, to fix some stigma upon
their character. One while they are branded with
the odious names of hypocrite, fanatic, bigot, melancholy,
unsocial, &c. Another while they are held out
as weak, narrow minded, illiberal, &c. This proceeds
from no other cause, but that they cannot associate with
the wicked in their folly, vanity, and iniquity. The
schemes of human policy are often at variance with the
laws of Jesus, tend to impede the prosperity of his kingdom,
and obscure his glory. Fidelity to him and attachment
to his interest prevent them from concurring
with these schemes, and from taking an active part in
the execution of them. Instead of this they consider
themselves as called to testify against such measures.
This affords abundant occasion for their enemies to fall
foul of their character. They are exclaimed against, as
the enemies of peace and social order; as disaffected to
the interest of the state, and as actuated by seditious
principles. If faithful Christians will avoid all sinful associations,
with the enemies of their Redeemer and of
his interest, they may expect to be loaded with reproach.
"If they will go forth unto him without the camp,
they must bear his reproach." Hebrews 13.13.
When the weeping prophet had faithfully delivered
the Divine message, and testified against the violence
and wickedness of his countrymen, contempt, ill
usage, and obloquy, was all the requital, they rendered
him. His plain dealing with them, and his regard
to their safety, by pointing out their danger, only
procured their farther contempt, their keener calumny,
and their designs against his life. "I have heard the
defaming of many, fear on every side. Report, say
they, and we will report it: All my familiars waited for
my halting, saying, Peradventure he will be enticed;
and we shall prevail against him, and we shall take
our revenge on him." Jer. 20.10. Thus it was,
that pretended friends encouraged one another, in propagating
false reports against him. They only wished
to hear him prophecy, that they might find something on
which to ground an accusation against him, and so satiate
{77}
their revenge. David found himself in a similar situation.
Psalm 31.13, "For I have heard the slander of many:
fear was on every side: while they took counsel
together against me, they devised to take away
my life." The present day furnishes manifold instances
of such treatment. Nothing now exposes the Christian
so much to the obloquy and resentment of men in general,
as innocence, holiness, and faithfulness. Evil
surmises are formed, and groundless calumnies, and
gross misrepresentations of principles, words, and actions,
are propagated against them. This is done from the
worst motives, and with the worst designs. But his
followers need not think this strange, since this was
the treatment the Redeemer himself received. "He
was a reproach of men, and despised of the people—One
who perverted the nation, and forbade to give
tribute to Cæsar." [Psalm 22.6; Luke 23.2.] This is the heaviest reproach and
slander that believers meet with. It wounds deep, and
in the tenderest part. There is nothing which they account
so valuable, as their religious character. By this
wicked and cruel practice an attempt is made, not only
to injure it, but to rob them of it. It is their ornament
and their honour. It is the chief thing, by
which they wish to recommend themselves to the respect
of others, and by which they wish to consult
their interest. Every attempt to rob them of it, is
considered as the greatest injury done them. They
are thereby prevented both from doing the good to
society that otherwise they would, and from deriving
that advantage from it to which they are justly entitled.
The present very general prevalence of this evil
discovers how much the minds of men are under the
influence of envy, malice, and jealousy; and how little
of the truth and power of religion exists, and is experienced
among them. The injury done by calumniating
our neighbour is very great. No man who has done
so can ever repair it. The injury done to society is great;
as much of the person's usefulness in it is prevented, by
the unfavourable impressions made on the public mind
thereby. Truth and uprightness are injured. An evil
{78}
example is set to others; and no one is more readily
copied. Defamation of character is criminal against
any person; but it is peculiarly aggravated, when
done against ministers of the gospel,2 as it has a tendency
to destroy their public usefulness, and, so far as
the malice of the calumniator can reach, to prevent
them from ever doing good to the souls of men. Such
may be assured, that wherever a minister's labours have
been blasted, or his success prevented, by their malevolent
tongues, they will be accountable to God for all the
injury done to the souls of men thereby.—Calumniators
and slanderers ought to be held as the dangerous enemies
of society. Much of that animosity, disaffection
and distrust, many of those misunderstandings, strifes,
and contentions, which disturb the peace, and obstruct
the prosperity and happiness of society, are occasioned
by them. "He that covereth a transgression seeketh
love; but he that repeateth a matter separateth very
friends." Prov. 17.9. "A whisperer separateth
chief friends." Chapter 16.28. Let not the righteous
be discouraged, nor deviate from the paths of holiness
and faithfulness, though they may be loaded with
groundless reproaches. "Though they are taken up
in the lips of talkers, and are an infamy of the people," [Ezek. 36.3,]
in due time God will vindicate their innocence,
and punish those that reproach them. "Fear ye not
the reproach of men, neither be ye afraid of their revilings:
For the moth shall eat them up like a garment,
and the worm shall eat them like wool." Isaiah
51.7,8. Comfortable and encouraging are the words
of their Redeemer: "Blessed are ye, when men shall
hate you, and when they shall separate you from their
company, and shall reproach you, and shall cast out
your name as evil, for the Son of man's sake." Luke
6.22.

Christian friends and brethren, we have here presented
to your serious consideration a few thoughts on that
{79}
illiberal, yet prevalent custom of injuring the characters
of one another. A good name is better than great
riches, and, in some respects, than life itself. It ought
to be equally dear to all, equally sought after by all,
and equally preserved by all, as far as possible, in a lawful
way. Every person ought to account a fair character
of great value, and to reckon every attempt to rob
him of it an act of great injustice. Then, beware of
doing that to another, which you would take greatly
amiss, if done to yourselves. Be assured, that you are
no more at liberty to slander the character of another,
than to steal his property: but you are equally bound
to defend and protect both. It is no way surprizing,
that Christians should suffer reproach from avowed enemies;
but it is very hard to bear it from professed brethren,
who go to the house of God in company. We
beseech you then, cherish generous and benevolent dispositions
towards one another, and be ever ready to put
the most favourable construction on words and actions
that they will reasonably bear. Attend to the Divine
injunctions, "Whatsoever ye would that men should do
to you, do ye even so to them." [Matt. 7.12.] "Speak evil of no
man." [Titus 3.2.] "Love as brethren." [1 Peter 3.8.]

DRUNKENNESS.

AMONG the evils practiced in our day, that of drunkenness
is none of the least. The instances of it are
very common; as every one, who takes notice of
what passes before him, must frequently have occasion
to see persons staggering through wine, or strong drink.
There are many, who make no account of this sin:
and there are not a few, who are so egregiously wicked,
as to make a mock of it, and to amuse themselves
and their companions, with repeating and hearing the
excesses, which they have committed in their rambles.
It is with sorrow that we have it to remark, that drinking
to excess is not confined entirely to the openly profane;
but many professors of religion, from whom other things
{80}
might be expected, are too often to be seen in a state
of intoxication. In order to point out the evil of
this sin, and deter the generation from the practice of
it, we would suggest the following observations concerning
it.

It is a sin, which divests man of his glory, and sets
him upon a level with the beasts of the field. It will
be allowed, that our reason is a noble faculty, by which
we are distinguished and dignified above the inferior animals.
Thus we are told by Elihu, Job 35.11,
"He teacheth us more than the beasts of the earth, and,
maketh us wiser than the fowls of the heaven." But by
this sin of drunkenness mankind do wantonly divest
themselves of that, which is their glory, and make themselves
beasts in human shape. When once they become
intoxicated, they no longer act like persons possessed of
reason; but appear to be under the influence of a temporary
madness. Then do they commit the most unaccountable excesses,
practice the grossest incivilities, utter
the most extravagant nonsense, and perpetrate the
most horrid crimes; the very thoughts of which, in their
sober moments, would be rejected by them with abhorrence.
If the sin of drunkenness in its nature and consequences
be so degrading to human nature, it is altogether
unbecoming the Christian character to live in the
practice of it.

It may not be amiss also to observe, that if our reason
be such a noble faculty, as that we are ready to make
our boast of it, we ought certainly to improve it, to the
glory of the Author of our nature, who hath conferred
it upon us. But by the drunkard it is wantonly abused
and impaired. And instances are not awanting, of persons
endued with excellent natural abilities, rendering
themselves entirely useless to society, through their attachment
to drinking. Their talents are either hid or
abused, and their usefulness in their generation prevented;
while they themselves become the object of the ridicule
and contempt of those, by whom they might otherwise
be esteemed and respected.

Drunkenness is a sin, which has a native tendency to
{81}
impair the health of the body, and even to endanger life
itself. We are told by the Apostle, Eph. 5.29, "No
man ever yet hated his own flesh, but nourisheth and
cherisheth it:" and Christians are undoubtedly both
warranted and obliged by the commandment of God,
to use all lawful means for the comfort and preservation
of their bodies. But the drunkard wantonly sports with
his health and life. For by drinking to excess; he renders
himself as unable to do any thing for his own preservation
and comfort, as a new born infant; and also
exposes himself to the greatest danger imaginable, while
at the same time he is altogether incapable of eluding any
danger whatever. Many instances occur (and it is a signal
evidence of the goodness of Providence that they
are not more) of persons meeting with sad disasters,
as the consequence of their excessive drinking. Their
bones are broken, their joints are dislocated, their flesh
is mangled and torn, and their blood is shed like water
on the ground. Many also do meet with such shocking
accidents, as put a period even to their life. How
mournfully unprepared, in such a case, must they be,
for entering into the world of spirits, and appearing
before the great Judge of all!

But even though the drunkard should, in his intoxication,
meet with no accident, to break the bones, or
tear the flesh of his body, yet he is then sowing the seeds
of innumerable diseases, that may be the source of great
trouble to him afterwards. Apoplexies, gouts, rheumatisms,
&c. are all the natural consequences of intemperance;
so that by gratifying his beloved lust, the
drunkard seems to be weary of the health and strength
of youth, and courts the approach of the infirmities of
old age. Hence it is no uncommon thing to observe
those, who are addicted to drunkenness, affected with
tottering hands, with shaking limbs, and other frailties
incident to old age, while they themselves might otherwise
be only in the very prime of life.

This sin of drunkenness is in its very nature a dreadful
abuse of the bounty of Divine Providence. All the
favours, which we receive at the hand of God, ought
{82}
to be improved to his glory, and our own comfort.
That they ought to be improved to his glory, is evident
from the express words of the Apostle, 1 Cor. 10.31,
"Whether, therefore, ye eat or drink, or whatsoever
ye do, do all to the glory of God." But by the sin
of drunkenness, this end is entirely perverted. For the
bounties of Providence, in this case, instead of being
used in a subserviency to the Divine glory, are consumed
upon the lusts of men, and abused to the dishonour
of the giver. Thus do mankind often make a
more ungrateful and unreasonable return unto God, for
his kindness, than even the beasts themselves will do to their
benefactors. Justly may the Lord complain of drunkards
in the words of the prophet, Isaiah 1.2,3, "I
have nourished and brought up children, and they
have rebelled against me. The ox knoweth his
owner, and the ass his master's crib: but Israel
doth not know, my people doth not consider."

The bounties of Providence are given to us, to be
used also for our own comfort: and when they are
used in a way conducive to this end, no blame can
be incurred. Thus it is said by the wise man, Prov.
31.6,7, "Give strong drink unto him, that is ready
to perish, and wine to those that be of heavy hearts.
Let him drink, and forget his poverty, and remember
his misery no more." To the same purpose the
apostle speaks unto Timothy, 1 Tim. 5.23, "Drink
no longer water, but use a little wine, for thy stomach's
sake, and thine often infirmities." Thus when
strong drink is used in moderation, either for refreshing
the heart, or nourishing the body, it is made to answer
the very end, for which it is bestowed upon us by God.
But by the sin of drunkenness this end also is altogether
perverted; for instead of promoting his own comfort,
the drunkard ruins both soul and body at once, and entirely
blasts his character and usefulness in the world.

The evil of this sin will farther appear, if it be considered,
that it is an inlet to every vice. When persons
are once intoxicated, it is hard to say, what is the mischief
that they will not commit. In such a state, many seem
{83}
as if they were under the immediate influence of Satan,
and were instigated by him to perpetrate all manner of
wickedness. Solomon appears to be sensible of this,
when he says, Prov. 23.29,30, "Who hath woe? who
hath sorrow? who hath contentions? who hath bablings?
who hath wounds without cause? who hath redness
of eyes? They that tarry long at the wine, they
that go to seek mixed wine." By proposing such a
variety of questions, the wise man seems to insinuate,
that it is impossible fully to enumerate all the mischievous
fruits and consequences of drunkenness. It may not be
improper to mention a few of these, in order to discover
more of the evil tendency, and detestable nature of this sin.

It is a great incentive to the sin of uncleanness. This
was well known even to the heathens; so that they could
say, Sine Baccho, frigida Venus; i.e. 'When Bacchus
the god of wine was not worshipped, the rites of Venus
the goddess of impurity were also neglected.' We find
in scripture also, that drunkenness and uncleanness are
often connected together. Thus it is said, Hos. 4.11,
"Whoredom and wine, and new wine take away the
heart." And in Prov. 23.31-33, Solomon
plainly declares, that those, who are addicted to wine, are
in the greatest danger of falling into uncleanness. "Look
thou not," says he, "upon the wine, when it is red,
when it giveth his colour in the cup, when it moveth
itself aright. At the last it biteth like a serpent, and
stingeth like an adder. Thine eyes shall behold
strange women, and thine heart shall utter perverse
things." Instances often occur of persons, when inflamed
with strong drink, practising the most abominable
lewdness; whereas, at other times, they are not
known to be guilty of unchastity. Something like this
appears to have been the case with righteous Lot. [2 Pet. 2.7; Gen. 19.] His
daughters well knew, that if the wickedness, which they
wished him to commit, were proposed to him, when he
was in his ordinary state of sobriety, he would reject
their proposals with abhorrence. But by making him
drunk with wine, this holy man, notwithstanding the
recent and remarkable deliverance which he had obtained,
{84}
was brought to commit the filthy and unnatural
crime of incest with both his daughters. Gen. 19.33,35.

It is very often attended with the grossest profanation
of every thing sacred.—The name of God ought never
to be used, but with the greatest veneration. But where
drunkenness is practiced, the name of God is wantonly
blasphemed, and such horrid oaths and imprecations are
uttered, as if the mouth of hell itself were opened. Accordingly
we see, what jealousy in this respect was exercised
by Job over his children. After their days of feasting
with one another were ended, he sent and sanctified
them, by offering burnt offerings unto the Lord in their
behalf; "for," says he, "it may be, that my sons have
sinned, and cursed God in their hearts." Job 1.5.—The
saints of God are represented in scripture, as the
excellent ones of the earth; but these, when drunkards
meet, are made the objects of general derision. Hence
the Psalmist makes it the matter of his bitter complaint
unto God, Psalm 69.12, "I was the song of the
drunkards."—The ordinances of religion ought always
to be observed and treated with the greatest seriousness.
But at drunken meetings they are grossly profaned, and
every thing that has the appearance of religion is treated
with the greatest abuse and contempt. The prophet
accordingly brings this charge against God's ancient
people, Hosea 7.5, "In the day of our king the princes
have made him sick with bottles of wine; he stretched
out his hand with scorners."—And if it should so
happen, that the professors of religion are seen overtaken
with this sin, immediately the cause, to which they adhere,
however good it may be in itself, comes to be reproached,
and their fellow professors severely lampooned.
Now if drunkenness be attended with consequences
so pernicious to the credit and public interests of religion,
all who have any thing of the fear of God in them ought,
for this reason, to stand at the greatest distance from it.

This sin is oftentimes attended with strife and contention.
Indeed there is nothing more common than
quarrels among drunkards; for the very same persons,
who at other times would live in peace and harmony
{85}
with each other, will very readily fall out, when they
are over their cups. Hence the wise man, when enumerating
the evil concomitants of drunkenness, says,
Prov. 23.29, "Who hath contentions? who hath
wounds without cause?" It is well known, that it is
natural for drunkards to entertain the most extravagant
notions concerning their own importance, and to offer
the grossest insults to all others: of consequence strife
and blows are introduced, which often issue in the effusion
of blood, and even in the loss of life itself. The
Apostle says, Rom. 12.18, "If it be possible, as much
as lieth in you, live peaceably with all men." But in a
company of drunkards, it is as impossible to maintain any
thing like peace and regularity, as to still the raging waves
of the sea, when they are agitated by boisterous winds.

Such are some few of the evils, that usually follow
the practice of drunkenness. It would be very easy to
mention many others; but these which we have mentioned,
will, we apprehend, be sufficient to show somewhat
of the pernicious nature and tendency of this sin.
We proceed farther to observe, that

Drunkenness renders persons entirely unfit for the
management of their civil business. The most part of
mankind are laid under a necessity to attend to the concerns
of this life, that they may procure sustenance for
themselves and their families. Nor are Christians freed
by their profession, from all concern about these things;
but on the contrary, they are laid under the strongest obligation,
to attend to them, with all due diligence. Hence
it is said by the Apostle, Rom. 12.11, "Not slothful in
business; fervent in spirit, serving the Lord." But the
drunkard, by laying aside the exercise of his reason, subjects
himself to a temporary derangement, and renders
himself entirely incapable of attending either to one thing
or another. Of course his business is neglected and his affairs
are thrown into a state of confusion.

But the mischief does not end here. Not only does he
render himself incapable of managing his business, but
at the same time, he squanders away what substance he
may previously have in his possession. The Apostle says,
{86}
1 Tim. 5.8, "If any provide not for his own, and
especially for those of his own house he hath denied
the faith, and is worse than an infidel." By the
drunkard this admonition is entirely disregarded, as
what should be used, for procuring the necessaries and
comforts of life for himself and his family, is spent by
him in the gratification of his lust. It is a thing confirmed
by experience, that there is something singularly
infatuating in the sin of drunkenness; as those, who are
once addicted to it, will rather submit to every kind of
inconvenience whatever, than give up the practice of
it. They will not be reformed by all the distressing
consequences of it, which they frequently experience;
but will often subject themselves and their families, to
the greatest poverty and hardships, for the sake of indulging
themselves in their rambles. To this purpose
we find the wise man speaking, Prov. 23.35, "They
have stricken me, shalt thou say, and I was not sick:
they have beaten me, and I felt it not; when shall I
awake? I will seek it yet again." Hence poverty is
incurred, debts are contracted, creditors are defrauded,
and the drunkard and all who are dependent on
him are brought to ruin. This deplorable consequence
of drunkenness is very beautifully described by the
same inspired writer, Prov. 23.20,21, "Be
not among wine-bibbers, among riotous eaters of
flesh; for the drunkard and the glutton shall come to
poverty, and drowsiness shall clothe a man with rags."

This sin of drunkenness entirely incapacitates those, who
are overcome by it, for any religious or any serious exercise
whatsoever. If the drunkard be unfit for transacting
business with his fellow creatures, he must be
far less fit for maintaining spiritual intercourse with God,
in the duties of religion. For if he should presume,
when he is intoxicated, to approach unto God in the
exercises of religious worship, there is every reason to
think, that he would utter that, which would be affronting
to the majesty of heaven, provoking to the Divine
holiness, and calculated to draw down vengeance from
on high on his own guilty head. We may see the
{87}
dangerous nature of such unhallowed exercises, in
what befell Nadab and Abihu the two sons of Aaron. It
is said, Lev. 10.1,2, "Nadab and Abihu the sons of
Aaron, took either of them his censer, and put fire
therein, and put incense thereon, and offered strange
fire before the Lord, which he commanded them
not. And there went out fire from the Lord, and
devoured them; and they died before the Lord."
It would appear, that the sin of Aaron's sons at this
time was committed through the influence of wine:
for immediately after this awful judgment, we find
the Lord expressly prohibiting the priests to use wine,
when they were about to minister in holy things. So
it is said, verses 8,9, "And the Lord spake unto Aaron,
saying, Do not drink wine, nor strong drink,
thou, nor thy sons with thee, when ye go into the
tabernacle of the congregation, lest ye die; it shall
be a statute for ever, throughout your generations."
Christians are a spiritual priesthood unto God, and consequently
such as live in the habitual practice of drunkenness,
are utterly incapable of offering up to him those
spiritual sacrifices, in the performance of religious duties,
which he requires at their hands.

This sin incapacitates persons, not only for the acts
of immediate worship, but also for all serious exercises
about a future state. All, who are acquainted with the
life and power of religion, are much exercised about the
second coming of Christ. This event seems to them to
be of the greatest importance, as they must then appear
before his tribunal, and have their eternal state unalterably
fixed by the sentence, that shall proceed from his
lips. It is their exercise, accordingly, to look for his
coming, and to use all manner of spiritual diligence,
that they may obtain a peaceable and comfortable meeting
with him. So says the Apostle, Titus 2.12,13,—"live
soberly, righteously, and godly, in this present
world; looking for that blessed hope, and glorious
appearing of the Great God, and our Saviour Jesus
Christ." But it is evident, that the practice of drunkenness
unfits all those, who are under its influence, for
{88}
any serious exercises about futurity, and consequently
for any spiritual diligence in preparing for a future state.
When the Lord Jesus, therefore, describes the character
of those, who are no way prepared for meeting with
him at his coming, he points them out as addicted to
the sin of drunkenness. So he says, Matt. 24.48,49,
"But and if that evil servant shall say, My lord delayeth
his coming, and shall begin to smite his fellow
servants, and to eat and drink with the drunken, the
lord of that servant shall come in a day, when he
looketh not for him," &c. From these words it is abundantly
plain, that indulgence in the sin of drunkenness,
and all serious exercise about the second coming
of Christ are directly opposite the one to the other; so
that where the one is practiced, the other must of
course be neglected

From these observations, Christian friends and brethren,
you will easily see, that the practice of drunkenness
is of the most sinful and detestable nature. Let it
be your study, then, carefully to abstain from it, and
from all temptations to it. Avoid all persons and places,
that are likely to prove a snare unto you, and to lead
you into a state of intoxication. Beware of unnecessarily
frequenting the tavern, and spending the evening in
public houses, as this is sure to be attended with the
most dangerous consequences.3 Nor let it satisfy you,
that you are not guilty of this sin in your own persons;
but let it be your exercise to mourn over it, when it appears
in others; inasmuch as it is a sin, by which the
name of God is dishonoured, the bodies of men are destroyed,
their worldly substance wasted, and their precious
souls eternally ruined.

UNCLEANNESS.

THE evil, which we proceed next to consider, is that
of uncleanness, which is well known to be exceedingly
prevalent. Some are so impudent in their lustful impurities,
{89}
as to make a jest of them, and openly to proclaim
their sin as Sodom. Others, who are not so lost
to all sense of shame, use the greatest diligence to conceal
the uncleanness which they practice: but by the
instances of it, which are brought to light, it is evident,
that it is a sin by no means uncommon, at the
present time. It is so far from being uncommon,
that it is rapidly increasing. Of this the Office bearers
in the Church are fully convinced by their own
mournful experience; as they have far more frequent
occasion, now than formerly, to deal with persons,
who have fallen into this sin, and to subject them, to
Church censure for it.TC2 And all, who take any particular
observation of the present corruption of the
times, will be convinced of the same thing.4 In order
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to point out the dangerous and sinful nature of
this growing evil, we would offer the following remarks
concerning it.

This sin is of such a description, that, when God
would represent to us the odious nature of other kinds
of wickedness, he compares it to that of uncleanness.
Thus when he would impress the minds of his ancient
people, with a sense of the abominable nature of the
sin of idolatry, he represents it to them, under the
notion of whoredom and adultery. Accordingly in his
exhortation unto Israel to renounce their idolatry, he
says, Hos. 2.2.—"let her put away her whoredoms
out of her sight, and her adulteries from between
her breasts." In like manner, when he is expostulating
with Samaria and Jerusalem about their idolatries,
he compares them to two sisters Aholah and
Aholibah, who lived in the constant practice of uncleanness.
Thus speaking of the idolatry of Samaria,
under the name Aholah, he says, "Thus she committed
her whoredoms with them, with all them
that were the chosen men of Assyria, and with all
on whom she doted; with all their idols she defiled
herself." Ezek. 23.7. And in the 11th verse
following he adds concerning the idolatry of Judah,
"And when her sister Aholibah saw this, she was
more corrupt in her inordinate love than she, and
in her whoredoms more than her sister in her whoredoms."
Now it will surely be granted, that idolatry
is a sin of a most abominable nature, as it is both provoking
to a jealous and holy God, and also exceedingly
debasing to human nature. For what can be more
provoking to a jealous God, than to deny him that honour,
which of right belongs to him, and to give it to
mere creatures, or even to stocks and stones? and what
can be more debasing to human nature, than for mankind
to disown the true God, and fall down and worship
the workmanship of their own hand? If God then, in
order to impress our minds with a sense of the detestable
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nature of the sin of idolatry, sees meet, in his infinite
wisdom, to represent it under the notion of uncleanness,
surely the sin of uncleanness itself must be very abominable
indeed.

Those who walk in uncleanness are represented in
Scripture, as singularly guilty in the sight of God. Thus
when the Apostle is making mention of a variety of sinners,
who are enormously guilty, those who wallow in
uncleanness are placed first in order. So he says in
Romans 1.29, "Being filled with all unrighteousness, fornication,
wickedness, covetousness," &c. In 1 Cor. 6.9,
he also says, "Know ye not that the unrighteous shall
not inherit the kingdom of God? Be not deceived,
neither fornicators, nor idolaters, nor adulterers, nor
abusers of themselves with mankind," &c. And again
in Gal. 5.19, his words are, "Now the works of the
flesh are manifest, which are these, adultery, fornication,
uncleanness, lasciviousness," &c. The different
classes of sinners, enumerated in these passages, are of
a very black description; but in all of them, those who are
addicted to the sin of uncleanness, in its different shapes,
are always ranked in the front; as if they were the most
distinguished of all the transgressors of the divine law,
and exceeded all others in wickedness.

As this sin is represented as singularly heinous, so
those, who are guilty of it, are exhibited as the particular
objects of God's righteous displeasure. And indeed
it is but natural to think, that, since they are accounted
peculiarly abominable in his sight, his abhorrence of
them shall be signally manifested in their punishment and
destruction. To this purpose we find the Apostle speaking
in 2 Pet. 2.9,10, "The Lord knoweth how to deliver
the godly out of temptation, and to reserve the
unjust to the day of judgment to be punished; but
chiefly them that walk after the flesh, in the lust of
uncleanness." None of the impenitently unjust, of
any description, shall escape the righteous judgments
of God; nor shall these judgments, when executed, be
accounted contemptible by the sinner; but as those, who
walk in uncleanness, are accounted peculiarly guilty,
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so the most terrible of all judgments are kept in reserve
for them.

This sin is in its very nature opposite to that holiness,
which God enjoins upon his people. As God is a being
perfectly and infinitely holy in himself, so he inculcates
the study and practice of holiness upon all, who make
a profession of his name. So says the Apostle, 1 Peter
1.15,16, "But as he who hath called you is holy, so
be ye holy in all manner of conversation; because it
is written, Be ye holy, for I am holy." Now uncleanness
and holiness are as opposite to one another, as
light and darkness; so that those, who live in the practice
of this sin, do exhibit thereby the most undoubted
evidence that they are entire strangers to true holiness.
Hence it is said by the Apostle, "For this is the will of
God, even your sanctification, that ye should abstain
from fornication." 1 Thess. 4.3. And in the 7th
verse following, he contrasts holiness and uncleanness,
as two things, that are in their nature and tendency directly
opposite to one another. "For God," says he,
hath not called us unto uncleanness, but unto holiness."
From these passages it is exceedingly obvious,
that holiness and uncleanness are altogether incompatible
with each other; and consequently, as all the people of
God profess to be a holy people, the practice of uncleanness
is entirely inconsistent with their character.

It may not be amiss also to observe here, that sometimes
the Lord punishes those, whom he has rejected,
by giving them over to practice all manner of uncleanness.
He has indeed appointed a day for the full punishment
of the wicked at last; but sometimes even in
this life, he punishes them with sore spiritual plagues,
and particularly delivers them up to the predominant and
raging power of their lusts. In this way he punished
the heathen nations of the world, who wished not to retain
the knowledge and service of the true God among
them. Remarkable to this purpose are the words of the
Apostle, Rom. 1.24,25, "Wherefore God also gave
them up to uncleanness, through the lusts of their
own hearts, to dishonour their own bodies between
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themselves, who changed the truth of God into a lie,
and worshipped and served the creature, more than
the Creator, who is blessed for ever, Amen." Now
if God leave those, who are cast off by him, to the
reigning power of their lusts, so as that they practice all
manner of uncleanness, then surely every appearance of
this sin ought to be avoided by those, who profess to be
his people. To this agree the words of the Apostle,
Eph. 5.3, "But fornication, and all uncleanness, and
covetousness, let it not once be named among you,
as becometh saints:" and if it is not once to be named
among the saints, far less is it to be practiced by
them.

This sin is often punished by God with sore temporal
judgments. What the Apostle Peter says of some, may
be very properly applied to those, who are addicted to
uncleanness. 2 Pet. 2.3, "Their judgment of a long
time slumbereth not." Their judgment does not
seem to be delayed till the last day, but the Lord gives
visible tokens of his displeasure against them, even in
this life.

The wanton and unclean do often bring upon themselves
a very painful and lothesome disorder, (the Venereal.)
This disease is said to have been altogether
unknown to the ancients, and, according to some accounts,
none were ever affected with it, till the Spaniards
invaded America. The conquerors then gave loose
reins to the most abominable lusts, and, by the insatiable
and unlimited gratification of them, brought this disorder
upon themselves. Thus did the Lord appear to testify
his displeasure against them, for this sin, by the visible
and immediate stroke of his judgment. Since that
time, it has spread among other nations, and raged
with the most unrelenting fury among those, who live
in the habitual practice of uncleanness. It is accordingly
no uncommon thing, to see those, who wallow in
this sin, afflicted with this disorder to such a degree, as
to have their constitutions wasted, their flesh covered
with ulcers, and their bones consumed with rottenness,
before they are laid in their graves.
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Another dismal consequence, that follows the practice
of uncleanness, is that of poverty. It is very customary,
for the debauchee to spend his substance with the most
lavish prodigality, for the purpose of gratifying his raging
and filthy lusts. But while part of his substance may
be wasted in this way, the curse of God is drawn down
upon the rest; in consequence of which, it is entirely
blasted, and spent without satisfaction. The necessaries,
the comforts, and even the luxuries of life, which he
formerly enjoyed, are wasted like smoke, his beautiful
attire is changed into rags, and his abundance into want.
In this manner the words of the wise man came to receive
their fulfillment, Prov. 6.26, "For by means
of a whorish woman, a man is brought to a piece of
bread, and the adulteress will hunt for the precious
life."

Not only the wealth, but the character also of the debauchee
is ruined by this sin. A person's character is a
very delicate object; and it is no small acquisition to obtain
a good name. Eccl. 7.1, "A good name," says
Solomon, "is better than precious ointment." By the
practice of uncleanness, however, one's good name is
often effectually blasted. For, though the grossest dissimulation
and the most deceitful artifices are used to
conceal this sin, yet it is somehow or other often
brought to light, in the course of Divine Providence;
so that the characters of those, who are guilty of it,
are marked with an indelible blot. And thus is the
Divine threatening verified, which is denounced against
those, who live in uncleanness: Prov. 6.33, "A
wound and dishonour shall he get, and his reproach
shall not be wiped away."

These are some few of the evils, which usually follow
the practice of uncleanness; and by them the Lord distinctly
points out to us it's dangerous and detestable
nature.

The evil of this sin will farther appear, if it be considered,
that it is dreadfully infatuating. So the prophet
of the Lord says, Hos. 4.11, "Whoredom, and
wine, and new wine take away the heart." Such as
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live in the habitual practice of uncleanness, are exceedingly
besotted by it: their consciences are hardened, their
minds are debased, their rational powers are enervated,
and their conduct in life becomes inconsistent and unreasonable.
The wise man accordingly uses language
singularly just and striking, in his description of the character
and fate of the simpleton, who is taken captive by
the whorish woman; Prov. 7.22, "He goeth after
her straightway, as an ox to the slaughter, and as a
fool to the correction of the stocks." Persons, who
at other times behave with the greatest prudence and sagacity,
appear, through the infatuating influence of this
sin, to be overcome with an unaccountable stupidity.
We find this remarkably exemplified in the case of Solomon,
who was the wisest of all mankind. Nothing,
surely, can be more foolish, than to fall down before
dumb stock and stones, acknowledging them as Deities,
and offering up religious homage to them. Yet this
practice, foolish as it is, was what the wisest of men fell
into, in consequence of gratifying his impure desires.
So we read in Neh. 13.26, "Did not Solomon king
of Israel sin by these things? yet among many nations
was there no king like him, who was beloved of his
God, and God made him king over all Israel; nevertheless
even him did outlandish women cause to sin."

So dreadfully infatuating is the lust of uncleanness,
that very few of those, over whom it has gained an ascendancy,
ever obtain deliverance from it. And therefore,
when Solomon is cautioning the youth against all
dalliances with the harlot, he says, Prov. 2.18,19,
"For her house inclineth unto hell; and her paths unto
the dead. None that go unto her return again, neither
take they hold of the paths of life." How lamentable
is it to think of the multitudes of precious
souls, that are daily perishing, through the captivating
power of this ruinous and prevailing evil; for very few,
comparatively none, are ever recovered from it. Or if
any do, through the mercy of God, obtain a view of
their sin, and have the remedy, which God has provided,
effectually applied to their souls; yet the remembrance
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of it occasions the most bitter and cutting reflections.
Of this we may be abundantly satisfied by the
testimony of one, who speaks from experience. Eccl.
7.26, "And I find more bitter than death the woman,
whose heart is snares and nets, and her hands
as bands; whoso pleaseth God shall escape from her,
but the sinner shall be taken by her."

Another circumstance, which exceedingly aggravates
the sin of uncleanness, is, that it involves two persons
in guilt at one and the same time. Other sins may be
committed by individuals alone; but when uncleanness
is actually practiced, it is like a chain-shot, wounding
the souls of two at once. And thus, though the one
party may obtain the blessing of forgiveness, and have
their souls given them for a prey; yet by this sin, they
have been accessory to the wounding and perhaps the
ruining of the soul of their companion in iniquity. All,
who have any sense of the worth of their own souls,
must certainly be concerned about the welfare of the
souls of others; and ought not Christians, for this reason,
to abstain from uncleanness, because that by this
sin, they not only injure their own spiritual interest, but
also reach a wound to the souls of their companions in
guilt, which may issue in their everlasting ruin?

These observations, which have been offered, do
apply to simple fornication, and every species of uncleanness
whatever. But this sin makes its appearance
among us in a very aggravated form, when one or
both parties are in a married state. It is then known
by the name of adultery: and it is too notorious that
this species of uncleanness is by no means uncommon
in our day. Adultery is a crime, which God
in his law has expressly commanded to be punished
with death. [Lev. 20.10.] But it so happens, in the present age,
that while thieves, who steal property to a very inconsiderable
amount, are, without the warrant of the
Divine law, punished with death; adulterers, who according
to the same Divine law should suffer death,
are allowed to pass with a punishment, that is comparatively
trivial. This circumstance, perhaps, may
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have some influence upon the minds of the generation,
and induce them to entertain extenuating thoughts concerning
this sin. We would, therefore, offer the two
following observations concerning adultery in particular,
in addition to what has been suggested concerning uncleanness
in general; in order that we may testify against
this prevailing evil, and if possible, may convince the
generation of its abominable and ruining nature.

This sin of adultery is a dreadful violation of the most
solemn vows. When parties do enter into the marriage
covenant, they come under solemn promises of mutual
fidelity and affection; and these promises are confirmed
by the oath of the Lord. Accordingly, when the Lord
reproves the Jews, for putting away their wives without
just cause, he says, "yet is she thy companion, and the
wife of thy covenant." And again, "let none deal
treacherously against the wife of his youth." Mal. 2.14,15.
Now since parties who are joined together in
the bond of marriage, confirm their mutual promises of
fidelity, by a solemn appeal to the great God of heaven
and earth; those, who commit adultery, do not only
perpetrate a deed of uncleanness, but perjure themselves
at the same time, by breaking the most solemn engagements,
that it is possible for mankind to come under.
Who, that has any sense of the Majesty and Authority
of God, can entertain trivial or indifferent thoughts of
such horrid wickedness?

This crime of adultery has a great tendency to destroy
all manner of family comfort. When persons are equally
and agreeably yoked in the marriage state, and live
in the exercise of mutual fidelity and affection, they certainly
enjoy a great measure of domestic felicity. But
when either party is guilty of defiling the marriage bed,
disgust, jealousies, and family feuds and contentions do
naturally take place, together with the loss of all manner
of family comfort. Nor is this all: It is well known,
that cruelties, even to the shedding of blood, are often
the consequence of lustful amours. Adulterers have
frequently taken away the life of their fellow creatures,
that they might conceal their wickedness, might effect
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their abominable purposes, or avert the disagreeable and
dreaded consequences of their unhallowed embraces.
Of this we have a remarkable instance in the case of
David, when he defiled Bathsheba. In order that he
might prevent the effects of Uriah's resentment, and in
order that he might have an opportunity to take Bathsheba
home as his own wife, David caused the brave,
the generous, and innocent husband to fall by the sword
of the children of Ammon. A practice, ordinarily attended
with such terrible consequences ought never once
to be named among Christians.

Before we conclude the section, it may perhaps be
necessary also to condemn the thoughtless, the wanton,
and the irregular manner, in which many enter into the
matrimonial life. This custom is evidently connected
with the sin of uncleanness, and calculated to increase
the practice of it. For if marriage be viewed as a wanton
frolick, or an insignificant rite (as seems to be done
by many;) then it may naturally be expected, that persons
of different sexes will have the most intimate connection
with one another, before their marriage; and
will be careless even after their marriage about observing
that conjugal fidelity, which they owe to another.

But Christians ought certainly to consider, that marriage
is an ordinance which has God himself for its
Author; as it was first instituted and dispensed by
him to our first parents in Paradise. And therefore
when they have a prospect of entering into the marriage
bond, it ought to be respected as a Divine ordinance,
and observed by them in a religious manner.
So the Apostle enjoins the Church of Corinth, 1 Cor.
7.39, "She is at liberty to be married to whom
she will, only in the Lord."—It also merits our attention,
that marriage is a matter of the greatest importance,
as the future comfort of the parties very much depends
upon it. If Christians, therefore, are bound to "acknowledge
the Lord in all their ways," [Prov. 3.6,] they ought
to acknowledge him particularly in their marriage: they
ought to ask counsel at his mouth, and implore his blessing
upon them, when they are making such a change
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in their lot. But from the manner in which many do
enter into the marriage state, it would appear, that, in
this matter, they neither acknowledge the Lord, nor
seek his blessing; and therefore it is not to be wondered
at, though they enjoy little comfort in their married
life.

From what has now been suggested unto you, Christian
friends and brethren, concerning the sin of uncleanness,
you may plainly see, that it is an evil of a very
defiling and dangerous nature, tending to bring down
the judgments of God on persons, families, churches,
and nations. It is indeed oftentimes coloured with the
gentle name of gallantry, and such like epithets. But
let it be your study to have your minds impressed with
a sense of its dreadful nature, according to the light, in
which it is represented to you in the word of God.
Mourn over it before the Lord, as a most provoking sin,
which is exceedingly prevalent in the generation, and
has, of late years, made rapid progress among the professors
of religion. Abstain from all appearance of it,
from all wanton dalliances, secret night meetings, lewd
companions and places of dissipation, with every thing
else that may prove an incentive to this abominable sin:
and let it be your endeavour, in the strength of divine
grace, to live in the world as persons, whose bodies are
the temples of the Holy Ghost: remembering the words
of the Apostle, 1 Cor. 3.16,17, "Know ye not, that
ye are the temple of God, and that the Spirit of God
dwelleth in you? If any man defile the temple of God,
him will God destroy; for the temple of God is holy,
which temple ye are."

PROFANE SWEARING.

ANOTHER evil, very common at the present time,
is that of profane swearing. Though there be some,
who are not ordinarily addicted to this sin, except when
they are put into a passion, by some provoking or disagreeable
occurrence; yet there are others, so abandonedly
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wicked, that they can scarcely open their mouths, without
some horrid oaths and imprecations. There are many
also, who would shudder at the blasphemous and unhallowed
expressions uttered by the notoriously profane;
but they themselves scruple not to swear by some of the
graces of the Spirit, such as faith and truth, and use the
phrases of soul and conscience, as common expletives in
their ordinary conversation. It is our design, in the
present section, to point out the evil of this practice; and
for this purpose we would offer the following remarks
concerning it.

Profane swearing is a dreadful affront offered to the
Majesty of heaven. God is a being possessed of infinite
perfection and glory in his own nature; and so is infinitely
exalted above all the creatures, that he hath made. He
is therefore entitled to the most profound reverence
from the children of men, and his name ought never to
be used by them, but with the utmost veneration, whether
it be in their immediate addresses to himself, or in
their common intercourse with one another. Accordingly
it is said in the third precept of the moral law, "Thou
shalt not take the name of the Lord thy God in vain." [Exod. 20.7.]
Moses also says to the children of Israel, Deut. 28.58,
"If thou wilt not observe to do all the words of
this law, which are written in this book, that thou
mayest fear this glorious and fearful name, THE
LORD THY GOD; then the Lord will make thy
plagues wonderful, &c. Thus is the name of God
to be held sacred on all occasions, and never to be used
but with a becoming reverence. But profane swearers
do, by their wanton abuse of this holy name, express
their contempt of the Divine Majesty; and by the imprecations,
which they utter, do they openly avow their
disregard of his displeasure, as if it were a thing which
could give them no uneasiness.

This sin is of such a nature, that those, who practice it,
can promise themselves no pleasure nor advantage from it.
In other cases, when sin is committed, there is some profit
or pleasure expected. Thus when thieves steal, it is with
the prospect of increasing their substance; when the wanton
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and unclean gratify their filthy desires, it is with the
design of enjoying pleasure; or when drunkards are carousing
over their cups, it is with the expectation of
drowning care, of banishing sorrow, or satisfying their
craving appetites: but profane swearers can look for no
pleasure nor advantage from their sin. They appear to
sin for sinning's sake, and act as the voluntary servants
of Satan. For as it is the practice of that apostate spirit
to rebel, and to manifest his enmity against God,
both by sinning himself, and endeavouring to draw others
into it; so those, who are addicted to profane
swearing, seem to discover something of a similar disposition.
It is, indeed, impossible for them to destroy or
diminish that essential blessedness and rest of which God
is possessed in himself; but nevertheless, by their wanton
and unhallowed profanation of his holy name, without
any advantage to themselves, they manifest the most
malicious and inveterate enmity in their hearts against
him.

Profane swearers are mentioned in scripture, as the
marked and determined objects of the Divine displeasure.
Thus we find the Lord himself saying, "that he will not
hold him guiltless, that taketh his name in vain."
Exod. 20.7. When it is said, that God will not hold
such sinners guiltless, there is evidently more implied
than expressed. He will not only not hold them guiltless,
but highly criminal, and will assuredly execute upon
them all that vengeance, which their sin deserves.
Sometimes the Lord manifests his displeasure against this
sin, by visiting those, who are guilty of it, with dreadful
temporal judgments. This is evident from what is
recorded concerning the Jews, both when they were
carried away captive by the Chaldeans, and when they
were dispersed and destroyed by the Romans. The sin
of profane swearing abounded exceedingly among them,
on both of these calamitous occasions, and contributed
to fill up the measure of their iniquity. When the prophet
Jeremiah is warning them of their captivity by the
Chaldeans, he mentions this among other procuring
causes of that calamity, that "because of swearing the
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land mourneth." Jer. 23.10. It is also said, that
the same sin prevailed exceedingly among that people,
before their overthrow by the Romans. This made the
Apostle James tender the necessary caution to his countrymen,
"But above all things, my brethren, swear
not, neither by the heaven, neither by the earth,
neither by any other oath: but let your yea be yea,
and your nay, nay; lest ye fall into condemnation."
James 5.12. Now if this sin among the Jews drew
down the judgments of God upon them, to their destruction,
surely the same sin prevailing among a professing
people, at the present time, must give the Lord
provocation to execute similar judgments upon them,
and hasten apace their utter ruin.

But though judgment be not always executed upon
profane swearers in this life, yet we are by no means
warranted to conclude, that they shall always escape:
for the Lord will not hold them guiltless. There is a
day coming, when he will call them to account, and
execute upon them all that vengeance, which they wantonly
imprecated upon themselves. Human laws have,
indeed, been framed, to restrain and punish this sin;
but these have been found altogether insufficient to prevent
it. The Lord will, therefore, take the punishment
of profane swearers into his own hand: and however deplorable
must their case be, when they have to meet with
him, as an avenging and implacable adversary?

This sin of profane swearing is directly opposite to
that love, which we owe, both to ourselves, and our
fellow creatures. The second great commandment in
the law is, "Thou shalt love thy neighbour as thyself." [Matt. 22.39; Lev. 19.18.]

From the commandment it is evident, that there is a
love to ourselves, which we are warranted to cherish.
The practice of profane swearers, however, entirely
counteracts this self-love: because it is very common
with them, on every trivial occasion, to imprecate damnation
upon themselves. Thus do they wantonly seek
their own destruction; and, in this respect, they even
exceed the devils themselves in wickedness. We find
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some of these fallen spirits, in the days of our Saviour,
manifesting the greatest fear, lest their eternal and expected
torment should then commence; and expressing
a strong desire, that it might be suspended for a season.
Thus they cried out, "Art thou come to torment
us, before the time?" [Matt. 8.29.] We are told particularly, in
Luke 8.31,32, "The devils besought him, that he
would not command them to go out into the deep.
And there was there an herd of many swine feeding
upon the mountain; and they besought him, that he
would suffer them to enter into them." But profane
swearers seem to go beyond them in wickedness, by
the horrid imprecations, which they wantonly use; as
if they set God himself at defiance, and challenged
him to pour out on them the utmost of his displeasure.

This sin is opposite also to that love, which we owe
to our neighbours; for it is a very common practice among
profane swearers, to imprecate damnation on their
fellow creatures, as well as on themselves. Now when
damnation is executed upon a sinner, he is thereby rendered
perfectly miserable; inasmuch as he is deprived of
all good, and subjected, by the out-pouring of God's
wrath, to unspeakable and endless torments. To imprecate
damnation, therefore, upon a fellow creature, is
wantonly to express a desire that he may be rendered
perfectly and eternally miserable. How unlike is this to
the disposition of those, who have the Spirit of Christ
dwelling in them? Says the great Apostle of the Gentiles,
Romans 10.1, "Brethren, my heart's desire and
prayer to God for Israel is, that they may be saved."
When salvation is obtained, all good is enjoyed; and
this is what we ought to pray for, in behalf of one another.
But to imprecate damnation upon our fellow
creatures, is wantonly to desire their eternal destruction,
and discovers more of the disposition of the Devil, than
of a Christian.

The practice of profane swearing is exceedingly prejudicial
to the peace and welfare of civil society, inasmuch
as it has a natural tendency, entirely to destroy
all the solemnity of an oath. It is well known, that
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oaths, or solemn appeals to God, are common among all
civilized nations, and serve the most valuable purposes
in social life. When the prince ascends the throne, he
swears, or binds himself by an oath, to administer the
laws, in the way of mercy and justice: and his subjects,
on the other hand, swear allegiance to him, or bind
themselves by an oath, to give unto him all due obedience.
In civil and ecclesiastical courts also, oaths are
often used with a view to discover and establish the truth:
for "an oath among men is for confirmation to put an
end to all strife." Thereby the jurant makes a solemn
appeal to the Just and Omniscient God, to attest the
truth of what he declares; and at the same time imprecates
the vengeance of the same God upon himself, if he
declares any falsehood. But when profane swearing is
very common, it has an evident and natural tendency entirely
to annihilate the solemnity and binding obligation
of an oath. For it is but natural to think, that he, who
is addicted to profane swearing, will never hesitate to
call the God of truth to witness a falsehood, since he is
daily guilty of offering the most provoking and unhallowed
affronts to his Divine Majesty: nor will he scruple
to call for the vengeance of God to be executed upon
himself, when he is grossly prevaricating; since it is a
very common thing with him wantonly, to imprecate
damnation both upon himself and his fellow creatures.
Thus is human society in danger, by this sin, of losing
all the advantages, that result from the practice of solemn
swearing of oaths. It has, accordingly, been ranked
among those crimes that are punishable by civil rulers;
and laws have been enacted against it.5 Now if
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Christians are bound, "as they have opportunity, to
do good to all men." Gal. 6.10, it must be altogether
inconsistent with their character, to follow this
pernicious practice, which has a tendency to introduce
disorder and confusion into civil society.

This sin will appear also to be a dreadful abuse of the
faculty of speech. We are ready to make our boast of
that which we account honourable; and hence it is very
natural for us to make our boast of our reason, because
that by it we are distinguished from the brutal
creation. But we are distinguished from them, and exalted
above them, no less by our faculty of speech, than
that of reason; inasmuch as by it, we are able to communicate
our sentiments, thoughts, or knowledge to
one another, which the beasts cannot do. Hence the
tongue of man is in scripture denominated his glory:
Psalm 30.12, "To the end that my glory (i.e. my
tongue) may sing praise to thee, and not be silent."
Now when God has endued us with this distinguishing
faculty of speech, nothing can be more reasonable, than
that it should be improved to his glory. But by profane
swearing, this end is entirely perverted; because hereby,
what is the fruit of God's discriminating goodness to
mankind, is dreadfully abused to the profanation and
dishonour of his great name. The inconsistency, the
impropriety, and the wickedness of this practice cannot
be better described than in the words of the Apostle:
James 3.8-10, "But the tongue," says he, "can
no man tame; it is an unruly evil; full of deadly
poison. Therewith bless we God even the Father;
and therewith curse we men, which are made after
the similitude of God. Out of the same mouth proceedeth
blessing and cursing. My brethren, these
things ought not so to be."

The practice of profane swearing indicates a want of
all serious apprehensions of the Majesty of God, and of
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the importance of divine things. We find that the
Scripture, when it describes the character of those who
are destitute of the fear of God, represents them as addicted
to this very sin. Thus it is said by the wise
man, Eccl. 9.2, "As is the good, so is the sinner;
and he that sweareth, as he that feareth an oath."
By him, that "feareth an oath," we are certainly to understand
such an one, as is filled with an inward dread
and religious fear of the Majesty of God, so as to be afraid
of profaning his holy name by unwarrantable oaths.
In like manner, by him "that sweareth," as contrasted
with him "that feareth an oath," we are undoubtedly to
understand one, who does not hesitate to prostitute and
abuse the name of God by profane swearing. Now when
the Scripture sets profane swearers in opposition unto,
and contrasts them with those, that are filled with an inward
veneration of the Great God; the Holy Ghost
thereby gives us to understand, that such as live in the
constant and avowed practice of this sin, have neither the
fear of God before them nor any due impression on their
minds of the importance of divine things.

This observation applies not only to those oaths, that
are most horrid and blasphemous, but also to those, that
are accounted more trivial, and are more commonly
practiced; such as, swearing by faith, by truth, by conscience,
by the Devil, and the like: for these do all indicate
the same want of a due apprehension of the importance
of divine things. We may illustrate this in one
instance, which is very common; and that is, swearing
by faith. Let it be observed then, that faith is that grace,
by which, a sinner, convinced of his sin, and sensible of his
danger of eternal condemnation, betakes himself for life
and salvation, with the greatest seriousness and concern of
soul unto the Lord Jesus, as he is exhibited in the glorious
gospel. And therefore, the soul's acting faith upon the
Lord Christ is one of the most solemn exercises, in which
it is possible for a human creature to be employed. Now it
must be evident, that it is altogether inconsistent with the
serious and solemn nature of this exercise to imagine, that
any one, who has had the experience of it, can make use of
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faith, at every turn, as a common expletive in his ordinary
conversation.—It would be easy to go through a
number of oaths of a similar kind, and show, that they
are all inconsistent and incompatible with that serious
apprehension of divine things, which Christians ought
always to have on their minds. We shall, however,
content ourselves, with making a quotation from
our Saviour's sermon on the mount, which may be
considered as a short and summary condemnation of
all such forms of swearing. It is in Matt. 5.37,
"But let your communication be yea, yea; nay, nay;
for whatsoever is more than these cometh of evil."

From what has now been suggested concerning the
practice of profane swearing, we may learn somewhat
of the dreadful nature of the sin of perjury. There
is every reason to think, that this is an evil by no
means rare in our day; considering the manner, in
which public elections, and matters of a similar description
are carried on. If the name of God is never
to be used but with the greatest reverence, then
certainly it is grossly profaned in the case of perjury.
For therein the jurant calls upon the God of truth
to attest a falsehood, and also, to cover his villainy,
imprecates the vengeance of God upon himself, if he
speaks falsely; while he is conscious at the same time,
that he is practising the grossest deceit. For mankind
to behave in this manner towards God, is in effect
to say, that they have lost all sense of his Majesty;
and can sport with his displeasure, as if it were a
thing of no account. How guilty then must our land
be, when it is notorious, that, this sin is exceedingly
common?

We may from hence also see the wickedness of swearing
unnecessarily, and repeating the same oaths, or oaths
of the same nature and import. That this is an evil,
very prevalent at the present time, is well known: and
in some cases the same oaths, or oaths of the same import,
are repeated so frequently, that the jurants seem
entirely to lose sight of the dreadful and solemn nature
of the oath of God. Hence the expression of "a custom-house
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oath," is used to signify an oath, that is
nothing accounted of. Now if the name of God ought
to be used in no case, but with the greatest reverence;
then appeals ought not to be made unto him, by the
swearing of oaths, but in cases of great necessity and importance.
We must, therefore, be egregiously guilty in
his sight, when the same oaths, or oaths of a similar
nature are repeated again and again, on the most trivial
occasions, and with the greatest indifference.

From these observations, which we have made, Christian
friends and brethren, concerning the sin of profane
swearing, you will easily see, that it is a very dreadful,
though very common evil, most dishonouring to that
glorious name, which angels adore, which the saints
bless, and at which the Devils themselves tremble. Let it
be your study, to avoid all persons and companies that
would tempt you to the commission of it, and mourn
over it, when you observe it in others. Mourn over it
as a great national iniquity which has infected both army
and navy to such an awful degree, that, instead of
proving a defence to the nation, as they ought to be,
they daily provoke God, by their unhallowed oaths, to
pour down his indignation upon our guilty heads. Endeavour
to have your minds always impressed with a
sense of the Divine Majesty, so that ye may be afraid of
offending him. Study to have the saints of God for
your companions, so that ye may be under less temptation
to speak the language of worldly and of ungodly
men. Let your thoughts be much exercised, in contemplating
the certainty and solemnity of the last judgment,
in which you must give account, not only of the
deeds done in the body, but also of the words of your
mouth: for the Lord Jesus hath declared, Matt. 12.36,
"For every idle word, that men shall speak, they shall
give account thereof in the day of judgment."

DISHONESTY.

THAT the sin of dishonesty is very common at the
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present day, will be allowed by all, who have any
knowledge, how things are carried on in the world.
It is very difficult, and perhaps impossible, to enumerate
all the different forms, in which it makes its
appearance. Thefts, robberies, and surprizing swindling
tricks are daily practiced, with astonishing dexterity
and success. In buying and selling, many take every
advantage of the weakness, the ignorance, and
poverty of those, with whom they deal, in order to
cheat and defraud them of their property. There are
some, who are very ready to contract debts, which
they have no design nor wish to defray: and there
are others, who, by their carelessness and extravagance,
make dishonourable failures; whereby they involve
not only themselves, but also their friends and
connections, in the greatest distress. And it would
appear, that a great part of the generation are desirous
of increasing their wealth and substance, without
ever consulting the equity or lawfulness of the means,
which they use for that end. The evil of this sin,
which is so very prevalent, will abundantly appear
from the following observations.

It prefers the world unto God. The scripture uniformly
speaks of God, as the portion of his people,
in the enjoyment whereof their greatest blessedness consists.
His favour is what they seek after, above all
things in the earth, and when this is obtained and experienced
by them, it fills them with a delight superior
to all that the world can afford. Hence it is said
by the Psalmist, Psalm 4.6,7, "There be many that
say, Who will shew us any good? Lord, lift thou
up the light of thy countenance upon us. Thou
hast put gladness into my heart, more than in the
time, that their corn and wine increased." It is in
the enjoyment of the same God as their portion, that
they expect to find eternal blessedness in the heavenly
state; and therefore it is said by the same inspired writer,
Psalm 17.15, "As for me, I will behold thy face
in righteousness; I shall be satisfied, when I awake
with thy likeness." Now if God be the present and
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future portion of his people, it may naturally be expected,
that when they are rightly exercised, they will seek
after the enjoyment of him, as much as possible. But
where dishonesty is practiced, this enjoyment can neither
be desired nor relished: for as we "cannot serve,"
so we can as little love, "both God and Mammon." [Matt. 6.24.]
Thus persons addicted to dishonesty dishonour God by
giving to the world that place in their affections, which
is due to God only; and by persisting in this sin, they
evidently prefer the pleasure and profit of worldly gain,
to the enjoyment of God, and the comforts arising from
his favour. Whatever opinion such persons may entertain
concerning themselves, the Holy Ghost assures us,
that they are entirely disowned by God. For says the
Apostle, 1 John 2.15, "If any man love the world, the
love of the Father is not in him."

The sin of dishonesty is altogether inconsistent with
that love which we owe to our fellow creatures. When
our Lord Jesus sums up the whole of the moral law in
two great commandments, he says, that the second of
them is, "Thou shalt love thy neighbour as thyself."
It will readily be granted, that it is natural for us
to exert ourselves, in order to promote the comfort
and welfare of those whom we love, and to prevent
and avert every thing, that may be prejudicial to
their interest. But, if instead of studying the interest
of our neighbours, we can deliberately defraud them
of their property, and unjustly deprive them of those
things, that are necessary to their comfort and accommodation
in life; it is evident, that we do not
love them as ourselves. Our Lord also says, Matt.
7.12, "Therefore all things whatsoever ye would,
that men should do to you, do ye even so to them;
for this is the law and the prophets." It appears from
this golden rule, that we ought to do nothing to our
fellow creatures, which we, in their circumstances,
would not wish to be done to ourselves. It would be
needless to prove (for it will be denied by none) that
we would not wish our fellow creatures to deprive us of
our property, either by force or fraud. And therefore, if
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we act according to our Saviour's direction, we will be
guilty of no fraud or oppression in our dealing with them.
But if we, without all regard to what is just and equitable,
endeavour to enhance our own interests, by dishonest
wresting of their lawful property from them, we
exhibit the most undoubted evidence, that we do not
love our neighbour as ourselves, nor follow the direction
of the Lord Jesus.

Dishonesty has a tendency to embitter all the comforts,
which a person can enjoy; because, where it is practicsed,
the blessing of God cannot be expected. The divine
blessing is essentially requisite to our finding comfort
or satisfaction in any enjoyment whatsoever. The
wise man accordingly says, Prov. 10.22, "The blessing
of the Lord, it maketh rich; and he addeth no sorrow."
When this blessing is bestowed, a small pittance
of worldly substance will go a great length, in
yielding such enjoyment, as worldly things are calculated
to afford: but when it is withheld, the greatest abundance
can give no satisfaction whatever; for worldly enjoyments
are to us that, and that only, which God by
his blessing makes them to be. Now, when gain is
sought after, or obtained by dishonest means, it will be
found, that as the blessing of God is not desired, so it can
as little be expected; for it is impossible, that God could
ever bless the transgression of his own law. And hence
it happens, that, through the want of this blessing, many
who are possessed of the greatest abundance of worldly
things, are mortified and disappointed in the use of them.
It is, "as when a hungry man dreameth, and behold,
he eateth; but he awaketh, and his soul is empty:
or as when a thirsty man dreameth, and behold, he
drinketh; but he awaketh, and behold, he is faint;
and his soul hath appetite." [Isa. 29.8.] Not only is the substance
blasted, which is fraudulently got, but even that, which
may be honestly acquired, is corrupted by it, and secretly
consumed as with a moth. So the Lord says by
the mouth of his prophet, Hag. 1.9, "ye looked for
much, and it came to little; and when ye brought it
home, I did blow upon it." The reason of this loss
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and disappointment is abundantly obvious: the Lord
takes the cause of the injured into his own hand, and
makes his curse to follow such as have dealt treacherously
or cruelly with them. Thus the Apostle says, 1 Thes.
4.6, "Let no man go beyond, or defraud his brother
in any matter; because the Lord is the avenger of all
such, as we also have forewarned you and testified."
And when the vengeance of God is executed, or when
his curse alights upon any, all comforts will be embittered,
and manifold calamities experienced.

The practice of dishonesty is entirely inconsistent with
the religion of Jesus: and pity it is, that any instances
of this sin should be found in those, who make a profession
of it. We live in an age of infidelity, when many
pique themselves upon their justice and uprightness, in
their transactions between man and man; while they openly
declare themselves to be the avowed enemies of
Christianity. If such persons can discover any dishonesty
among the professors of religion, they immediately reproach
not only those who are guilty, but also the
cause of Christianity in general, as if it allowed or
sanctioned such wickedness.

It is abundantly evident, however, that nothing can
be more opposite to the religion of Jesus. For while
Christians are commanded to use all due diligence, to
procure the necessaries and comforts of life for themselves,
and their families; they are expressly enjoined to
use only such means, as are consistent with the strictest
justice and integrity. Remarkable to this purpose are
the words, of the Apostle, in 2 Cor. 8.21, "Providing
things honest in the sight of the Lord, and in
the sight of all men." If Christians then are so peremptorily
required to provide things that are honest, those,
who follow dishonest practices, do act a part directly
opposite to the spirit and profession of Christianity.
Moreover, our Lord Jesus has also said, Acts 20.35,
"It is more blessed to give, than to receive." From
these words we may evidently infer, that it is more congenial
to the spirit of the Christian religion, for the followers
of Jesus to contribute of their substance, for the
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relief and comfort of others, than to take gifts from
them. But all, who are addicted to dishonesty, seem to
invert the very order of the words of Christ: for instead
of accounting it "better to give than to receive," they
act as if it were better to receive than to give. And
thus by counteracting the express words of Christ, they
evidently declare, that they are none of his.

The sin of Dishonesty may be considered as one of
the most pregnant sources of unspeakable mischief to the
human race. If we carefully review the evils, with
which mankind are afflicted, we will find, upon investigation,
that they are, in a great measure, either occasioned
or increased by the immoderate love of the world,
or the dishonest practices, that prevail either among nations
or individuals. The words of the apostle on this
subject are very striking, 1 Tim. 6.9,10, "But they
that will be rich, fall into temptation, and a snare,
and into many foolish and hurtful lusts, which drown
men in destruction and perdition. For the love of
money is the root of all evil; which, while some coveted
after, they have erred from the faith, and pierced
themselves through with many sorrows." A few
of the evils that naturally follow the practice of dishonesty
may here be mentioned, that the sinfulness of it may
more fully appear.

It is ordinarily attended with gross lying. Indeed it
is impossible to conceive, how dishonesty could be practiced
without it; for it is only by lying and dissimulation,
that dishonest gain can be acquired. We may see this
exemplified in many instances; and particularly in buying
and selling. When commodities are brought to the
market, the most extravagant falsehoods are often told
both by the vendor and purchaser; the one with a design
to commend what he has to sell, and the other, to
depreciate what he means to purchase. The wise man's
words are in this case remarkably fulfilled, Prov. 20.14,
"It is naught, it is naught, saith the buyer; but when he
is gone his way, then he boasteth." Such dissimulation
is practiced on both sides, that each may have his gain
increased: but little do they consider, that they are
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hereby performing service to Satan, the Father of liars,
and following the footsteps of those, who are abhorred
of the Lord; for we are told, Rev. 22.15, That
whosoever loveth or maketh a lie hath no right to the
tree of life.

Another evil concomitant of dishonesty is that of oppression.
This indeed seems to be necessarily connected
with it; for in transactions among mankind, if one party
acts dishonestly, the other party must be defrauded
of his right: and if one can secretly defraud his neighbour
of his right, there is little reason to think, that he
would scruple to take it from him by force, provided he
could get it done without being called to account by the
Judges. Hence it happens, that in times of general corruption,
the poor, and such as have no helper, are commonly
deprived of their lawful property by the hand of
violence. We see this illustrated and confirmed in the
case of the Jews, before they were carried away captive
to Babylon. Thus it is said of them, in Ezek. 22.27,
"Her princes in the midst thereof are like wolves ravening
the prey, to shed blood, and to destroy souls, to
get dishonest gain." In such a time, the poor can
obtain no redress from man; for those, who should administer
justice to them, are themselves their oppressors.
Therefore do they cry unto God himself, who will undoubtedly
hear their cry, and plead their cause effectually
in due time: for says the apostle, James 5.4, "Behold
the hire of the labourers, who have reaped down your
fields, crieth; and the cries of them, that have reaped,
have entered into the ears of the Lord of sabaoth."

It is no uncommon thing for dishonesty to be attended
with bloodshed and murder. Nor is this at all to be
wondered at; for if one has no scruple to deprive a fellow
creature of the means of life, there is no reason to
think, that he will hesitate to take away his life also;
if he can get it done with impunity. The wise man accordingly
speaks of this, as the general and prevailing
disposition of all those, who seek after dishonest gain,
Prov. 1.19, "So are the ways of every one, that is
greedy of gain; which taketh away the life of the owner
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thereof." It would be a very easy task (but we apprehend
that it is unnecessary,) to produce many instances,
both from sacred and profane history, of innocent persons
having their lives taken from them, that their murderers
might make a prey of their substance.

When dishonesty is prevalent among professors, it is
sometimes the cause of their total and final apostacy. In
order that Christians may be stable in their profession, it
is indispensably necessary, that their affections be weaned
from the world; for it often happens, that their profession
cannot be maintained, but at the expense of their
worldly substance; and even of life itself. Of this the
Lord Jesus honestly warns all those, who enlist themselves
under his banner: so he says, Matt. 16.24, "If
any man will come after me, let him deny himself,
and take up his cross, and follow me." Again he says,
in Luke 14.26,27, "If any man come to me, and
hate not his father, and mother, and wife, and children,
and brethren, and sisters, yea, and his own
life also, he cannot be my disciple. And whosoever
doth not bear his cross, and come after me, cannot
be my disciple." Now it is not to be thought
strange, that those should be guilty of final apostacy,
who are actuated by an immoderate love to the world;
as all dishonest persons are; for it is natural for mankind
to cleave to what they are most attached. Whenever
their worldly interest and the cause of Christ do clash
one with another, they will naturally be inclined to renounce
their profession, and cleave to the world, since it
is this, that is dearest to them. The apostle accordingly
gives us the melancholy account of one, who had formerly
been his companion, 2 Tim. 4.10, "For Demas
hath forsaken me, having loved this present
world." Sometimes also, such worldlings do not only
renounce their profession of religion, but for the sake of
dishonest gain they likewise openly embark in the cause
of the church's adversaries. We see this illustrated in the
case of Judas Iscariot: who not only deserted the company
of Christ and his disciples; but, that he might get the thirty
pieces of silver, he betrayed his Lord into the hands
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of his enemies, and became the guide of those, who
came to apprehend him in the garden.

Such are the observations, Christian friends and brethren,
which we have thought proper to lay before you,
concerning the sin of Dishonesty. Let it not be once
named among you. Take a serious view of it in the
holy nature and righteous law of a holy God. Be cautious
in contracting and punctual in paying all your just
and lawful debts, and let moral equity run through all
your civil transactions. While you study diligence in
the management of your secular affairs, let the means,
which you use, be both honest and honourable; and
commit the issue of all your enterprises to the Providence
of God. Let your minds be impressed with a
sense of the vanity of the things of the world, and of
the glory and importance of spiritual and eternal things.
While ye are in the world, study to live above it: and
let it be seen by your practice and deportment, that ye
account yourselves strangers and pilgrims upon the earth,
and that ye seek after a portion and inheritance superior
to all that this world can afford. [Heb. 11.13-16.]

THE STAGE.

IT will be allowed by every one, who knows any thing
of the history of theatrical performances, that they have
been learned of the heathen, who know not God. In
the early ages of Christianity, it was judged inconsistent
with the Christian character, for persons either to act as
stage players, or to witness their performances. In times
not very ancient, play-houses were accounted by the inhabitants
of our own land, to be hostile to the interests of
religion: and all those, who wished to maintain a religious
character, were careful to avoid such places of resort.
But the times are now wonderfully changed: for
play-houses are erected in every great town in the nation;
and it is esteemed an innocent and fashionable amusement
to frequent them. In treating this subject,
therefore, we are aware, that in the observations, which
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are to be offered, we have to combat the prejudices of
many, who may perhaps think it strange, that, in this
age of boasted knowledge and refinement, any should
be found to condemn a thing so generally followed and
admired. In discharging our duty, however, to God,
to the generation, and to our own souls, we are obliged
to condemn this fashionable amusement, for the following
reasons.

It has an evident tendency to palliate vice, and render
the practice of it less odious. This indeed will not
be allowed by those, who are advocates for the stage;
since they alledge, that it has a tendency to promote the
interests of virtue, and to render vice more ridiculous
and detestable. But the very opposite of this will be
found, upon inquiry, to be the case; for if we seriously
consider the very nature of things, and attend to the
experience of mankind, it will appear, that theatrical
representations have a tendency, to palliate many vices,
and consequently to encourage the practice of them.
For the proof and illustration of this assertion, we beg
the following remarks may be considered.

In the acting of plays, profane oaths are very often
introduced, and consequently the practice of profane
swearing is thereby encouraged. Of this the legislature
appear to have been sensible, and therefore statutes have
been framed, prohibiting the use of profane oaths, in
any theatrical show, interlude, or play.6 But we are
commanded by an authority infinitely superior to that of
any mere man, "Thou shalt not take the name of the
Lord thy God in vain:" [Exod. 20.7,] and therefore we must condemn
the wanton and profane use of the name of God,
on any occasion whatever. Now it is well known, that
in theatrical exhibitions, the Holy name of God is often
introduced, in the way of profane swearing; what can
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be thought to be the natural consequence of such a practice?
Surely, when Christians hear the name of God
irreverently used in those amusements, that are accounted
both interesting and instructing, they will be led to
do the same thing, without any remorse, in their common
discourse. For if the profanation of God's name
be innocent in theatrical performances, it never can be
criminal in the ordinary course of life.

Another vice, which the stage has a tendency to palliate
and encourage, is that of uncleanness. This is a
sin so expressly prohibited by God, that the strictest
chastity is required of Christians, not only in their actions,
but also in their words and conversation. Thus
we are told by the apostle, Eph. 5.3,4, "But fornication,
and all uncleanness, or covetousness, let it not
be once named among you, as becometh saints; neither
filthiness, nor foolish talking, nor jesting, which are
not convenient; but rather giving of thanks." Now
it must be allowed, that in comic performances, particularly,
love and intrigue generally run through the
whole; and in the course of the drama, obscene jests
are often thrown out either in a more open, or in a
more covert and indirect manner: and has not this a manifest
tendency to instill into the minds of the audience
extenuating and indifferent thoughts of the sin of uncleanness,
and encourage them in the practice of it?
For if people can be entertained with the exhibition of
these things on the stage, there is no reason to think,
that they themselves will be afraid to reduce them into
practice, or be offended when they are practiced by others.
How very different is this, from the representation
given of the sin of uncleanness by the wise man?
when speaking, in Prov. 9.18, of the arts used by the
whorish woman for seducing the unwary youth, he represents
her as saying, "Stolen waters are sweet, and
bread eaten in secret is pleasant:" [verse 17,] but then he adds in
very terrifying language, "He knoweth not that the dead
are there, and that her gates are in the depths of hell."

The stage has a native tendency to palliate and encourage
pride and revenge. We are taught in scripture to
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study all manner of humility and meekness. Instead of
aspiring at things above our sphere, we are required, 1 Pet.
5.5, "to be clothed with humility, for God resisteth
the proud, but giveth grace to the humble."
And instead of seeking to wreak our vengeance upon
those, who may injure us, we are commanded to imitate
the example of the meek and lowly Jesus. Of him
it is said, 1 Pet. 2.23, "Who, when he was reviled,
reviled not again; when he suffered he threatened
not; but committed himself to him that judgeth righteously."
It is evident, however, that the very opposite
lessons are taught by the stage. In tragical performances
particularly, the hero of the play is represented
as receiving some affront or disaster, which he
cannot survive; and therefore he resolves upon taking
away his own life: or perhaps he meets either with
some injury from a fellow creature, or with some disappointment
in the pursuit of a favourite object; by
which means, his passion and resentment are roused to such
a pitch, that he cannot rest, till he destroys the very life of
his antagonist. Now, when all this is exhibited, under
the notion of a certain greatness of mind, surely those,
who are entertained with such representations, will be
disposed to act accordingly in common life. And thus
we see, that instead of the meekness, the humility, and
the self-denial, which are the ornaments of the Christian
character, the passions of ambition, of pride, and of revenge
are fostered by the stage

These are some of the vices which theatrical performances
are naturally calculated to cherish among mankind;
and surely, an amusement, so pernicious in its tendency
to the morals of society, ought never to receive the support
and encouragement of those who make a profession
of the Christian name.

The stage is evidently adapted to increase that natural
levity and vanity, with which the human mind is filled.
The innate corruption of the heart makes its appearance,
not only in meditating and contriving things,
that are in themselves immoral, but also in inventing a
thousand vain imaginations about things, that never had,
{120}
and never will have an existence. This corrupt disposition
it is the endeavour of Christians, under the influence
of the Holy Ghost, daily to mortify. Such an exercise
is essentially requisite, to enable them to attend
with any deliberation to the invisible and important realities
about which faith is conversant. For the extravagant
workings of the imagination are directly opposite
to that spiritual mindedness, which Christians are called
to study; and consequently, the more that the mind is
filled with them, the less it is disposed for any serious
exercise about eternal things. Now in theatrical performances,
occurrences and events are exhibited to the
audience, not as they have actually happened, but as
the poet has conceived of them in his own imagination:
or if any real occurence is represented, it is clothed
with an incredible variety of extravagant circumstances,
which the fancy of the poet has invented, in order that
it may make a deeper impression upon the mind. It is
easy to see, that the natural workings of a vain imagination
must be increased and strengthened by theatrical
exhibitions, in which the elaborate workings of the imagination
of the author are displayed. We may therefore
conclude, that since the performances, acted upon
the stage, are calculated to increase that natural levity
of mind, which Christians ought to mortify, it is altogether
inconsistent with the Christian character to seek
after entertainment or amusement in them.

Theatrical representations have a native tendency to
indispose the mind for the duties and exercises of religion.
These duties it is the study of Christians ever to
attend unto: and nothing whatsoever ought to be indulged,
that renders them unfit for such exercises. Hence
they are said in scripture to walk with God, Gen. 5.22,
and 6.9, because in the duties of religion they enjoy
spiritual intercourse and fellowship with him. That
they may be fitted for such solemn and sublime enjoyments,
the Lord fills them with his Spirit, by whose influences
they are brought into spiritual frames, and secretly
inclined to serious exercise about spiritual things.
Now, no amusement whatever is to be indulged by
{121}
Christians, that will agitate their minds so furiously, as
to unfit them for the duties of religion; for this is entirely
inconsistent with their character, and prejudicial to
their interest. It is evident, however, that theatrical
representations must have such a noxious tendency; for
by them the minds and passions of men are exceedingly
agitated. The things represented on the stage are not
ordinary occurrences, that usually take place in human
life; but they are occurrences extraordinary in their nature,
and set off with the most extraordinary colourings,
which the fancy of the Poet can contrive. By such representations
the minds of the spectators are uncommonly
moved: and sometimes whole audiences are so overwhelmed
with grief, by a thing of nought, as to have
their faces bedewed with tears. It must be evident therefore,
that representations, producing such effects, will
indispose Christians for the duties of religion: for it is
impossible to conceive, how the mind, after such excessive
agitation, can be composed for any serious exercise
about spiritual and eternal things. Christians will
find abundance of embarrassment in the performance of
religious duty, arising from the workings of corruption
within them, and from the cares and crosses of the world
without; and therefore should never indulge themselves
in any amusement, that has a tendency to increase the
evil.

The general character of stage-players seems to form
no contemptible argument against attending their performances.
It is indeed maintained by those, who contend
for the stage, that it is calculated to commend virtue,
and expose vice. If this were true, it would be natural
to think, that the players themselves would be remarkable
examples of virtue; for if theatrical performances
are adapted to promote the interests of virtue,
none could be expected to be more virtuous and exemplary
than the performers themselves. But can any pretend,
that they are so? Is not the very opposite of this the case? Are
not stage players remarkable, not for their regular and exemplary
conduct, but for their extravagance, their dissipation,
and prodigality? and are lessons of virtue to be
{122}
learned from persons of such a character? We may
here use with propriety our Saviour's reasoning in another
case, when he says, Matt. 7.16, "Do men gather
grapes of thorns, or figs of thistles?" So we may say,
"Are men to learn piety from the profane, mortification
from the sensual, or modesty from harlots?"7
Surely Christians never can without sin give countenance
to such persons, and encourage them in their employment.

Experience seems also to confirm the remark, that the
interests of virtue and morality are not promoted, but
rather injured, by such persons and such performances.
For proof of this, we shall quote a passage from the
Statistical account of the metropolis of Scotland. In
order to show the degeneracy that took place and prevailed
between the years 1763 and 1783, the writer makes
the following contrast between these two periods.

In 1763, the question respecting the morality of
stage-plays was much agitated—By those, who attended
the theatre even without scruple, Saturday night
was reckoned the most improper in the week, for going
to the play. Any Clergyman, who had been
known to have gone to the Play-house, would have
incurred church censure.

In 1783, The morality of stage plays, or their effects
on society were not thought of. The most
crowded houses were always on the Saturday night.
The boxes for the Saturday night's play were generally
taken for the season; so that often strangers that
night could not get a place. The custom of taking a
box for Saturday night through the season was much
practiced by boarding Mistresses, so that there could be
no choice in the play; but the young ladies could only
take what was set before them by the managers. Impudent
buffoons took liberties with authors, and with
the audience in their acting, that would not have been
suffered formerly.

The Galleries never failed to applaud what they
{123}
formerly would have hissed, as improper in sentiment
or decorum."8

Thus it appears from experience, that the stage is by
no means calculated to promote the interests of virtue and
morality, but the very contrary; for the greater the influence
that stage-players have, and the greater the countenance,
that is given to their performances, the more
extensively will the morals of the people be corrupted.

The general character of those, who frequent the
theatre, seems also to militate against the lawfulness of
attending it. It cannot be denied, that every one takes
delight only in that, which is suited to his inclination and
desire; for every thing that is contrary to our inclination,
is the object of disgust and aversion. Now, if the
theatre were a place, where lessons of morality and religion
are to be learned, we might naturally think, that
those, who frequented it, would be eminent for their
sobriety and religion; and if sobriety and religion formed
the general character of those, who are accustomed
to wait upon the stage, we would be inclined to think,
that it might be an innocent and useful amusement. But
is not the very opposite of this allowed to be the case?
Are not those, who habitually attend theatrical performances,
and find entertainment in them, rather the
carnal, the sensual, and the profane? And if such performances
are calculated to afford entertainment to persons
of this character, they never can be amusements
suited to the spiritual disposition of the saints of God;
and therefore should never be encouraged nor countenanced
by them.

It may also be added here, that the play-house is
generally allowed to be a place, very much adapted
for carrying on lustful intrigues. Before the doors
are opened, they are often crowded by those abandoned
females, who prostitute their bodies for hire. If then
the theatre be frequented by persons of such a description,
is not this as much as to say, that they consider it as a
place, where they may expect to meet with others as abandoned
as themselves, with whom as proper companions
{124}
they may carry on their unhallowed intercourse.
And if such persons frequent the theatre, and find entertainment
in it suited to their inclination; it never should
be attended by any, who wish to live in the fear of God.
We may here use, with all manner of propriety, the solemn
address that was once uttered by an eminent patriarch,
Gen. 49.6, "O my soul, come not thou into
their secret; unto their assembly, mine honour, be
not thou united!"

Having offered these few observations, Christian friends
and brethren, concerning the stage, that woeful seminary
of wickedness, we would now solemnly warn you
against all attendance upon it, whether in a more clandestine,
or openly avowed manner. While others are
squandering away their time in such vain and dangerous
amusements, let it be your study to mourn over their sin,
and to use all manner of spiritual diligence about your
own souls. Keeping eternity continually in view, let it
be your endeavour always to spend your time in exercises,
that will turn out to a good account in the end. Let
the heads of families be exhorted to use their influence
and their authority, to restrain those who are under them,
from attending those places and amusements that are so
dangerous and ensnaring to youth. Instead of giving
countenance to such exercises as promote the interests of
vice and irreligion, let them imitate the example of faithful
Abraham, of whom the Lord says, Gen. 18.19,
"For I know him, that he will command his children
and his household after him, and they shall keep the
way of the Lord."

CONCLUSION.

HAVING offered the preceding remarks, dear Christian
friends and brethren, in order to warn and convince
you of the sinfulness of some of the prevailing vices of
the present day, we shall now conclude our present address
unto you, with a few general directions and exhortations.
{125}

We would exhort you to study all spiritual diligence
in what concerns your own personal salvation. This is
a matter of the greatest importance, and nothing can be
more unreasonable, than to live in a total indifference
about it. We see that diligence is used, and what exertions
are made by mankind, to obtain a small portion
of this world's goods; but the whole world, though it
were ten thousand times more precious than it really is,
cannot once be compared with your immortal souls.
Our Saviour, accordingly, hath said, Matt. 16.26,
"What is a man profited, if he should gain the whole
world, and lose his own soul? or what shall a man
give in exchange for his soul?" Let it be your concern
then, to have its eternal welfare secured. You will
readily acknowledge, that you are sinners: but do you
not consider, that by making such an acknowledgment,
ye confess that ye have forfeited all title to the favour of
God, and have laid yourselves obnoxious to his dreadful
vengeance; both in this world and in that which is to
come? How deplorable must your case be, if this vengeance
were executed upon you? But blessed be God,
that he, in his infinite wisdom and mercy, hath provided
a Saviour, every way suited to your needy condition;
and this Saviour does he reveal and offer unto you in the
dispensation of the word. See then that ye close with
him, and improve him daily for your everlasting salvation.
O study communion with him; and endeavour
to know much of the life and power of true godliness in
your souls. Beware of resting contented with a form
of religion before the world: it is easy to deceive our fellow
creatures, and ourselves also; but there is a day
coming when God will bring secret things to light, and
then will many be found on the left hand of the Judge,
who are accounted eminent saints in the world. Beware,
then, of delusion in a matter, where a mistake
may be attended with such fatal consequences to all eternity.
See that ye have your standing on Christ Jesus,
who is the Rock of ages; and never take rest unto your
souls, till ye can say with the apostle, 2 Tim. 1.12,
"For I know whom I have believed, and am persuaded
{126}
that he is able to keep that which I have committed to
him against that day."

See that ye be filled with the Spirit of Christ. Let the
direction of the apostle be attended to by you, Eph. 5.18,
"And be not drunk with wine, wherein is excess;
but be filled with the Spirit." All true and spiritual
good can be possessed by you in your souls, and all true
holiness can be practiced by you in your lives, only as ye
are under the influence of the Spirit of all grace. Seek
unto the Lord Jesus, that he may fill you with this Spirit;
and be encouraged in your application to him, from
his own words to the woman of Samaria, who, he declares,
should have this blessing, merely for the asking,
John 4.10, "If thou knewest the gift of God, and who
it is, that saith to thee, Give me to drink; thou
wouldest have asked of him, and he would have given
thee living water." Ye have access, by the word, to
the same Saviour, with the woman of Samaria; his compassion
to perishing sinners, and his readiness to help, is
still the same; let it be your study then, to seek incessantly
unto him, for the living water of the gracious and
sanctifying influences of his Spirit, that ye may be blessed
with much spiritual prosperity in your own souls, and
may be fitted for promoting the spiritual welfare of others.
Be importunate with him also, for the out-pouring
of his Spirit upon the present generation of the
church. Alas, his gracious influences appear to be
mournfully restrained; and there are but very few indeed,
of whom it can be said, that they are "full of
the Holy Ghost." Ye may be assured, however, that
till the Spirit be poured out from on high, the interests
of true religion never can be revived either in the souls
of individuals, or in the church of God at large. Let
it be your daily exercise, therefore, to plead with him
for the fulfillment of his own gracious promise, Hos. 15.5,6,7,
"I will be as the dew unto Israel; he shall grow
as the lily, and cast forth his roots as Lebanon. His
branches shall spread, and his beauty shall be as the
olive tree, and his smell as Lebanon. They that
dwell under his shadow shall return; they shall revive
{127}
as the corn, and grow as the vine, the scent thereof
shall be as the wine of Lebanon."

Let it be your study also, to be established in a sound
and scriptural knowledge of the truth as it is in Jesus.
We live in a time of increasing division, when many
are saying, "Lo here is Christ; and lo, he is there:"
and not a few in the generation, from the loose notions
which they have of the doctrines and principles of
religion, become an easy prey to every seducer. The
Apostle John informs us of a great apostacy, that took
place in his day. 1 John 2.19, "They went out from
us, because they were not of us; for if they had been
of us, they would no doubt have continued with us;
but they went out, that they might be manifest, that
they were not all of us." But that which preserved
his believing brethren from this apostacy was, their sound
and spiritual knowledge of divine truth; as he says in
the following words, verse 20, "But ye have an unction
from the Holy one; and ye know all things." Let
it be your endeavour then to consult the Scriptures of
truth, and improve what inferior helps ye have access
unto, with fervent supplication unto God, for the illuminating
influences of his Spirit; so that ye may not
be drawn away with the error of the wicked, but may
have your minds filled with a solid and judicious knowledge
of divine things. Study, in a particular manner,
to be established in the present truth, even in
the truths that are most opposed by an ungodly generation.
For this end, seek after an acquaintance with
the attainments of the Church in former times: for,
in our own land these have been great. It pleased God
to prosper the endeavours of our forefathers, in contending
for purity and reformation, and to enable them
to purge the land from all manner of Popish idolatry
and Prelatical superstition. What attainments they
reached, they bound themselves by the most solemn engagements
to adhere unto; and many of them have
handed down their testimony unto us sealed with their
blood. Study an acquaintance with their contendings
and with their attainments, that ye may "go forth by
{128}
the footsteps of the flock," [Canticles 1.8,] and may hand down the
testimony of the Church in purity, unto the rising race.
Thus are we commanded and exhorted by the Apostle,
Phil. 3.16, "Nevertheless whereto we have already
attained, let us walk by the same rule, let us mind
the same thing."

Be exhorted also to make an honest and open appearance
for the truth: ye are by no means to imagine, that
ye have nothing more to do than merely to attend to the
interests of your own souls; but ye are bound in duty to
cast in your lot among the followers of Christ, that ye
may give them all assistance and encouragement in your
power, and to take part with them, in their contending
and suffering for the truth. Consider the example
of Moses in this matter, who relinquished all the honours
and pleasures of the Egyptian court, to which he
was entitled as the adopted son of Pharaoh's daughter,
and associated with the poor and persecuted children of
Israel. For says the apostle, Heb. 11.24,25, "By faith
Moses, when he was come to years, refused to be
called the son of Pharaoh's daughter; choosing rather
to suffer affliction with the people of God, than
to enjoy the pleasures of sin for a season." Nor are
you to suppose, that ye may stand as neutral spectators,
and behold the church's conflicts with her enemies,
without taking part with her therein; for all such as are
of this disposition are accounted enemies by Christ,
Matt. 12.30, "He that is not with me is against me."
A woeful curse is also denounced against them, Judges 5.23,
"Curse ye Meroz, said the angel of the Lord, curse ye
bitterly the inhabitants thereof; because they came
not to the help of the Lord, to the help of the Lord
against the mighty." Your gifts, your influence,
and your substance are all to be used in a way subservient
to the public interests of religion, and all diligence
is to be studied by you in your station, that the cause of
Christ may prosper. Our forefathers were actuated by
a laudable zeal for the public interests of religion, and
were afraid lest they should have become liable to the
awful threatening denounced by the Lord Jesus, Mark 8.38,
{129}
"Whosoever shall be ashamed of me, and of
my words, in this adulterous and sinful generation;
of him also shall the Son of man be ashamed, when
he cometh in the glory of his Father, with the holy
angels." They therefore espoused the cause of Christ,
and exerted themselves with vigour and success against
its adversaries. Seek to be filled with their spirit, and
endeavour to tread in their footsteps; that ye may act
the part of faithful witnesses in your day, and may serve
your generation according to the will of God.

We would exhort you further, to abstain from the
vices that are fashionable and prevalent in the present
day. A few of these have been mentioned and exposed
in the preceding sections. Study all manner of circumspection
in the way of avoiding them; for the times
are so corrupted and ensnaring, that it requires no small
degree of courage, of prudence, and of grace, to keep
pure consciences and clean hands. The apostle has
said, Rom. 12.2, "Be not conformed to this world:"
and, therefore, instead of seeking to avoid the censures,
or gain the applause of a thoughtless and ungodly generation,
let it be your concern to avoid every thing dishonouring
to God, wounding to the cause of religion,
and prejudicial to the interests of your own souls. Ye
need not be surprised, though your conduct should be
thought strange and singular; for it has often been the
lot of the people of God to be "men wondered at." [Zech. 3.8.]
Whatever may be the opinion of the world concerning
you, endeavour to stand at a distance from every thing,
inconsistent with the exercise of religion, and with the
profession which ye make of the name of Jesus. Remember
the words of the Lord Jesus, and take encouragement
from them, Rev. 3.4, "Thou hast a few
names even in Sardis, which have not defiled their
garments: and they shall walk with me in white, for
they are worthy."

Be exhorted likewise to live in the constant views and
expectation of a future judgment. For the apostle says,
2 Cor. 5.10, "We must all appear before the judgment
seat of Christ, that every one may receive the
{130}
things done in his body, according to that he hath
done, whether it be good or bad." Surely it is but
consistent and reasonable, that ye keep this solemn day
in your view. If, in this world, a person were to be
served with an indictment, in order that he might be
tried for his life, before an earthly judge; would he not
be accounted destitute of the exercise of reason, if he
were to lay aside all thoughts of the day of his trial, and
use no exertion, to obtain an acquittal? May we not
then account those actuated by a spirit of madness, who
spend all their time in pursuing after the vanities and
trifles of this present world, without any serious thought,
concerning the appearance which they must make before
the sovereign, the glorious, and Just Judge of all the
earth? Let the day of judgment be much in your
thoughts, O Christians, and be careful to avoid every
thing, which might then fill you with confusion. Remember
also, that he, who will then be your Judge is
now your infallible witness, keeping his omniscient eye
continually upon you, and faithfully recording, in the
book of his remembrance, all the thoughts of your
hearts, all the words of your mouths, and all the actions
of your life; that he may bring them to light before the
whole world. Let this consideration stir you up to diligence
in the improvement of all the talents, with which
you are entrusted; that ye may at last give in your account
with joy, and not with grief. Study to remember
and improve the words of the wise man, with which
we shall close our address to you at this time. Eccl. 12.13,14,
"Let us hear the conclusion of the whole matter:
Fear God and keep his commandments; for this
is the whole duty of man. For God shall bring every
work into judgment, with every secret thing, whether
it be good, or whether it be evil."

Finis.

APPENDIX.

IN corroboration of this part of the church's warning, the
following summary is given of a serious address, concerning
unnecessary frequenting the Tavern, and spending the evening
in public houses, subscribed by 23 American Ministers.

After considering the practice as dangerous, criminal, and
highly improper for the professors of religion to indulge themselves
in, and soliciting earnest attention to the subject, they
state the criminality of said practice in the following particulars:
1. As a very faulty waste of time, without doing or obtaining
any real good, to estate, body, or soul; without serving
any of the valuable ends of the rational, much less of the
Christian life;—that, as precious time is a talent which we
must all account for, we ought to study to redeem it, and to
gather up every fragment of it, that nothing be lost.—That we
ought to improve our day of grace, and to pass the time of our
sojourning here in fear; looking for, and hasting unto, the
coming of the day of God.— 2. As an improper spending of
money, for which no good account can be given.—That we are
only stewards, and are accountable for all the goodness of Divine Providence
to us; and that the time is hastening on,
when it will be said to each of us, Give an account of thy stewardship;
for thou shalt be no longer steward. And how dreadful
will it then be to have wasted our Lord's goods!— 3. As
a criminal waste of words, and productive of much vain conversation,
for which a very bad account will be given at the judgment:—that,
at such meetings, we do not set such a watch
before our mouths and lips as we ought: nor is our conversation
such, that if our glorious Lord, who verily stands at the
door and hears us, should appear, and say to us, as he once
did to two of his disciples, What manner of communications are
these that ye have one with another, as ye sit, and are merry, we
should not find cause to say, upon serious reflection, O my
God, I blush, and am ashamed.—And that this vain trifling
conversation is ready to degenerate into slander, immodesty and
even scoffing at religion.— 4. As exposing to temptation, and many
dangers.—That we ought to beware of sin, and every thing
that leads to it; that we should watch and pray, that we enter
not into temptation, and not voluntarily put ourselves in its
way; otherwise we lay ourselves open to the power of Satan,
tempt Christ, and forfeit the Divine protection.—That, by
going to Taverns, we are in danger of falling into evil company,
{132}
and learning of them their ways; of running into intemperance,
swallowing down one intoxicating draught after another, until
we contract a confirmed habit, which at last will bite like
a serpent, and sting like an adder. [Prov. 23.32.]— 5. As having already produced
bad effects on the spiritual and best interests of those who
attend them (viz. Taverns) and being well known to have ruined
others.—That the waste of precious time, vain discourse,
presumptuous venturing among the occasions of sin, &c. are
such faults, as grieve the Spirit of God, have a natural tendency
to corrupt the morals, to inspire the mind with vanity,
and unfit men for communion with God.—That the amusements
there have a pernicious influence to sensualize the soul,
to weaken its powers, to damp virtuous inclinations, and to
indispose to all that is solemn and serious.—That by this
means the secret exercises of religion are either totally neglected,
or very superficially performed, to the dishonour of God,
and the hurt of our own souls.—That multitudes, who had
begun in the spirit, and made a fair shew, have lost their religion
there, and ended in the flesh: and that others, who perhaps
have not totally fallen away, yet, from their first listing
into a club, have visibly declined in their zeal and watchfulness,
and become less disposed for such religious exercises and societies
as they once made a figure in.— 6. As obstructive and
hurtful to family order and religion.—That when the father or
master spends the evening at the Tavern and tarries out late,
the children and servants are likely to follow the pernicious example;
that preferring the pleasures of a public house, to men's
dwelling with their wives according to knowledge [1 Pet. 3.7.], is ready to
breed contention; that by staying late out, as the manner of
some is, persons are much unfitted for family devotion; the
best season for family worship is passed away, and the duties
of it are like to be omitted, or hurried over, in a slight, drowsy
manner. Such lean sacrifices must be of little account with
the Holy God who hath said, I will be sanctified in them that come
nigh me. [Lev. 10.3.] When the strength and spirits of the mind have been
spent on the world through the day, and wasted on trifling amusements
in the evening, nothing remains but indifference and
lukewarmness for objects of a religious concern. That instead
of going from business to the Tavern, it would be better to
return with David to bless our households with our prayers,
counsels, and good conversation in Christ, that it might be
well with us and our children for ever. [2 Sam. 6.20; Deut. 5.29.]— 7. As the example of
such may have a fatal tendency upon others.—That bad example
is a root of bitterness, which is generally productive of
pernicious effects, and thereby many are defiled, and many
{133}
destroyed. By it whole communities have been endangered,
and cities ensnared. Professors of religion frequenting the Tavern,
and spending the evening there, has a tendency to harden
the wicked, who are ready to justify themselves by such
example, discovers too much conformity to this world, and in
a sense is sitting with vain persons [Psalm 26.4,] by frequenting the same
houses, and sitting so often on the drunkard's bench, and in the
seat of the scorner. [Psalm 1.1.]—That as it may become an occasion of sin
to others, it is casting a stumbling block before the weak,
and giving offence to serious, tender Christians, which we
ought carefully to avoid.— 8. As it is matter of grief to faithful
ministers, who watch for souls, and to many serious Christians
whose comfort and happiness we ought to promote.—God is
our record how greatly we long after you all in the bowels of
Christ, and that we have heaviness in our hearts on your account.
If therefore there be any bowels and mercies in you, fulfil
ye our joy [Phil. 2.1,2], and relieve us from our burden, by a speedy reformation.—
9. As the practice we are reproving was much unknown
to our pious forefathers.—That we ought to be followers
of them, who through faith and patience inherit the promises;
to follow them in the things that are pure and lovely—That
some, who have gone into this custom, have perhaps had
eminently pious ancestors, in whose lives no such conduct was
to be seen: and that such may well blush to think how their
example reproaches you, and what a figure, in this respect,
you make from them. Return we beseech you, and see and
ask for the old paths, the good way and walk therein, and ye
shall find rest for your souls. [Jer. 6.16.]

Conclusion. Realize it, Sirs, that you are hastening to the
grave, and stand upon the brink of eternity.—We beseech you,
think what are like to be your reflections upon misspent time,
and particularly on your Tavern hours, when you are got into
the near view of a future state, and have the king of terrors
staring you in the face: when your lives are hovering over
the mouth of the pit, and your souls are just upon taking
wing, to make their appearance before the dread tribunal of a
righteous God; whose all-seeing eye is now continually upon
you, compassing your path, and your lying down [Psalm 139.3], and who
will bring every work into judgment, with every secret thing,
whether good or evil.—You may perhaps baffle conscience for
the present, with one excuse and another; (and it may be some
will put off this our address with a vain laugh and treat it with
neglect, or vent their angry resentment;) but when you come
to be upon a death-bed, if conscience be awake, we are persuaded
this will read loud lessons of reproof and terror to you,
{134}
silence all the frivilous pleas which you now make, and cause
you wish you had inclined your ear to the voice of your teachers.
Then the sin you now make light of will sit heavy upon your
thoughts, and be a grievous burden to you. Though now it
be sweet to your mouths, and rolled under your tongues as a
pleasant morsel, yet it will be bitterness in the latter end, even
as the gall of asps, yea, more bitter than death. And when
your hearts are pricked within you—will you not be ready to
confess with Saul, I have played the fool and erred exceedingly?
Have you not hear of some who have gone out of the
world in the midst of those bitter exclamations, Ale-houses are
Hell-houses? call back, Oh! call back time: but alas! found it
too late to redeem the precious hours they had so profusely
thrown away.—Knowing the terrors of the Lord we persuade
you. [2 Cor. 5.11.] O be wise in time: seeing the error of your way, instantly
resolve upon reformation.—Carefully avoid every thing
that would ensnare you.—Fortify yourselves against all enticements,
daily committing yourselves to the keeping of divine grace.
Thus we have shewed you our opinion, and given you our
faithful advice. We now commend you to God, who has all
hearts in his hand; and beseech him to crown this our endeavour
with the desired success, by his effectual blessing.—However
we humbly trust it will turn out to us for a testimony.
Amen.

Additional Authorities Against the Stage.

AS the Stage is become a fashionable entertainment, and has
many advocates, even among the professors of religion, it may
not be improper to shew that the sentiments of our church respecting
it are not singular, but have been maintained by the
ancient fathers, and primitive councils, when religion was held
in true esteem among Christians. We have not room to insert
the canons themselves, nor to give full extracts from the writings
of the fathers. The following will serve as a specimen.

Clemens Alex. says, "That not only the use, the sight, the
hearing, but the very memory of Stage-plays should be abolished."—"That
pedagogues must not lead youths to plays
or theatres, that may not unfitly be called the chaos of pestilence,
because these conventicles, where men and women
meet together promiscuously, to behold one another, are the
occasion of lewdness, and there they give or plot wicked
counsel."— Cyprian says, "It is not lawful for faithful
Christians, yea it is altogether unlawful, to be present at
{135}
these plays."— Tertulian calls the play-house, the chapel of venery,
the house of letchery, the consistory of uncleanness.— Origen
says, "That Christians must not lift up their eyes to Stage-plays,
the pleasurable delights of polluted eyes, lest their lusts
be inflamed by them."— Ambrose calls Stage-plays, spectacles
of vanity, by which the Devil conveys incentives of pleasure to men's
hearts:—therefore "let us" says he "turn away our eyes from
these vanities."— Chrysostom says, "That nothing brings
the oracles and ordinances of God into so great contempt, as
admiring and beholding Stage-plays:—And that neither sacraments,
nor any other of God's ordinances, will do a man good,
so long as he goes to Stage-plays."— Salvian says, "That
in Stage plays there is a certain apostacy from the faith:—For
what is the first confession of Christians in their baptism,
but that they do protest, that they renounce the Devil,
his pomps, spectacles, and works: know thou Christian, when
thou dost knowingly return to Stage-plays, thou hast violated
thy vow altogether."—The ancient fathers appear harmonious
in condemning Stage-plays, as being ordinarily stuffed with
the names, histories, fables, rites, villainies, incests, rapes, oaths,
imprecations, and invocations of the idol gods.— Epiphanius
says, "That the catholic and apostolic church doth reprobate,
and forbid all theatres, Stage-plays, and such like heathenish
spectacles." So much for the fathers.

Stage-plays in their several kinds were prohibited, reprobated,
and condemned, and the actors of them appointed to be
excommunicated by the canons of general and particular councils.
E.g. the councils of Arles, Eliberine, Carthage, Hippo,
the African, and that at Constantinople. The famous reformed
Protestant church of France, that the other reformed
churches have followed since, has these words, can. 28.,
"Moreover it shall not be lawful for the faithful (or Christians)
to go to comedies, tragedies, interludes, farces, or other
Stage-plays, acted in public or private, because in all ages
these have been forbidden among Christians, as bringing in
a corruption of good manners."

The reasons why Stage-plays have been condemned by the
fathers and ancient councils are the following. 1. As being a
breach of the seventh commandment, tending to expose persons
to lewd company, and lewd practices.— 2. As conforming
to, and partaking with, heathens, in their idolatrous and
superstitious practices, forbidden to the people of God in scripture.—
3. As contrary to, and a practical renunciation of, the
baptismal vow of Christians, wherein they engage to renounce
the Devil, and all his pomps, and works, which they
{136}
reckon acting and beholding Stage-plays to be.— 4. As taking
away the necessary distinction betwixt Christians and heathens.—
5. As being unsuitable unto and inconsistent with the
gospel of Christ, which forbiddeth Christians to make provision
for the flesh, to fulfil the lusts thereof, or to be conformed
to the world; and requires them to walk circumspectly,
not as fools, but as wise, redeeming the time; and to abstain
from all appearance of evil.— 6. As being a corruption of manners,
incentives to levity and lust, and seminaries and nurseries
of uncleanness.— 7. As holding their original, and institution,
from the Devil, the inventor of them, being long devoted and
appropriated to the worship and service of the heathen Devil-gods.

It may be alledged, that these observations apply to the Stage,
only in its corrupt state; but do not apply to it now, when
greatly refined. A few sentences from one,9 who wrote
against it since its supposed refinement, will answer this objection.

The Stage is not condemned as some other diversions, because
they are dangerous, and likely to be occasions of sin;
but it is condemned, as drunkenness and lewdness, as lying
and profaneness are condemned, not as things, that may only
be the occasion of sin; but such as are in their own nature
sinful.—It is a contradiction to all Christian holiness and all
the methods of arriving at it. Can any one think that he has
a Christian spirit; that his heart is changed and that he is
born again of God; while he is diverting himself with the
lewdness and profaneness of the Stage? Can he think, that
he is endeavouring to be holy as Christ is holy, to live by his
wisdom, and to be full of his Spirit, so long as he allows himself
in such an entertainment——If you are asked, why it is
unlawful to attend the Stage, you can answer, because it is an
entertainment that is contrary to all the parts of the Christian
religion, and contradicts every holy temper, which the spirit
of Christianity requires. So that, if you live in the use of
this diversion, you have no grounds to hope, that you have
the spirit and heart of a Christian.——If you desire to be
truly religious in heart and mind, it is as necessary to renounce
the Stage, as to seek God and pray for the guidance
of the Holy Spirit.

Printed by Stephen Young, Glasgow.

Footnotes:

1.
The Westminster Assembly in their Larger Catechism Quest.
139. The Reformed Church of Scotland, in their Act 19 July 1649.
Session 18. Messrs. Perkins, Durham, Watson, Boston, Willison,
R. Erskine, J. Brown, with many others, have all given their testimony
against promiscuous dancing. Instead of quoting their sentiments
on this subject at large, the following abstract of their arguments
is here given.

1. Promiscuous dancing has a tendency to promote too much familiarity
between the sexes, and to lead them into the way of temptation.—2.
It is the favourite amusement of light and vain persons,
who are lovers of pleasure more than lovers of God.—3. It exposes
to such company, as has a tendency to corrupt the morals and deprave
the heart.—4. It tends to the gratification of these corrupt inclinations
and passions, which we are commanded to crucify and mortify.—5.
It is one species of revelling, which is ranked among the damning
works of the flesh, 1 Pet. 4.3.—6. It is an open violation of our
baptismal vows, as it is an evident serving, instead of renouncing, of sin,
Satan, and our own lusts.—7. It is a great waste of precious time,
and commonly at very unseasonable hours.—8. It is offensive to the
serious and godly, who have their senses exercised to discern between
good and evil.—9. It is never done with a design to glorify God, as
all a Christian's actions ought to be.—10. The sinfulness of it is
greatly aggravated, when committed by persons trained up, and instructed
in the criminality of such practices, and their becoming the defenders
of it, against light and knowledge.—11. It unfits the mind
for the serious exercises of religion, and is ready to make us neglect
the duties of the closet, or family.—12. It puts us into a frame very
unsuitable to meet with death. Numbers have been summoned before
God immediately after a dancing ball, and it is to be hoped no
Christian will think it a proper preparation for an eternal state.

2.
See Act of General Assembly against slandering of Ministers.
August 6th, 1642. Sess. 13. from which, such as profess reformation
principles, should learn not to violate reformation laws.

4.
A quotation from a recent publication will sufficiently corroborate
and justify the observation, which we have made, concerning
the growth and spread of the sin of uncleanness. In the Statistical
account of the metropolis of Scotland, the manners of the inhabitants
in 1763 and 1783 are contrasted with one another: and it is evident
from the contrast there made, that, in the interval of twenty years,
the morals of the inhabitants had become exceedingly degenerate; and
this degeneracy appeared particularly in the increase and prevalence of
the sin of uncleanness. Among other things it is said,

In 1763, The breach of the seventh commandment was punished
by fine and church censure. Any instances of conjugal infidelity
in a woman would have banished her irretrievably from society;
and her company would have been rejected even by men, who paid
any regard to their character.

In 1783, Although the law punishing adultery with death was
unrepealed, yet church censure was disused, and separations and
divorces were become more frequent, and have since increased. Women,
who had been rendered infamous by public divorce, had been
by some people of fashion again received into society,"—&c.

In 1763, There was five or six brothels, or houses of bad fame,
and a very few of the basest and most ignorant order of females
skulked about the streets at night. A person might have gone
from the Castle to Holyroodhouse (the then length of the city)
without being accosted by a single street-walker. Street-robbing
and pocket-picking were unknown."

In 1783, The number of brothels had increased twenty-fold,
and the women of the town more than a hundred fold. Every
quarter of the city was infested with multitudes of females abandoned
to vice, and a great many at a very early period of life, before
passion could mislead, or reason teach them right from wrong.
Street-robbers, pick-pockets, and thieves have much increased.

Stat. Acc. of Scot. Vol. 6, page 611, 612.

5.
By the last statute against which (i.e. against profane cursing
and swearing) 19. Geo. II. C. 21. which repeals all former ones,
every labourer, sailor, or soldier, shall forfeit 1s. for every profane oath
or curse, every other person under the degree of a gentleman 2s. and
every gentleman or person of superior rank 5s. to the poor of the
parish; and, on a second conviction, double, and for every subsequent
conviction, treble the sum first forfeited; with all charges of
conviction: and in default of payment, shall be sent to the house of
correction for ten days. Any justice of the peace may convict upon
his own hearing, or the testimony of one witness; and any constable
or peace-officer, upon his own hearing, may secure any offender,
and carry him before a Justice, and there convict him. If the Justice
omits his duty, he forfeits 5l. and the constable 40s.—See Blackstone's
Comment. vol. 4th.

6.
Besides the punishment for taking God's name in vain in
common discourse, it is enacted by statute 3. Jac. I. C. 21. that if
in any stage-play, interlude, or show, the name of the Holy Trinity,
or any of the Persons therein, be jestingly or profanely used,
the offender shall forfeit £. 10. one moiety to the king, and the other
to the informer. See Blackstone's Comment. vol. 4.

7.
See Witherspoon on the stage, pages, 64, 65. See also Appendix,
page 134.

TC1.
A cotemporary writer who also opposed such practices,
notes the customs of one minister, of another communion,
half a century earlier, who applied himself diligently
to root out the practical worldliness and vanity of his
parishioners. Among other things, he records:

... Also, he put himself in disguise
on the Sabbath evenings, and went to the fields, to see
who spent the evening there in bands; and then [he would] take the
opportunity next Lord's day, and rebuked that practice
in such a manner, that the practisers knew they were the
persons.

TC2.
The previously mentioned writer further records some particulars
concerning his own observations at about the same time this Testimony
and Warning was first published. It is sad to consider
how much further things are declined in the present day, not
only with respect to the deeds of licentious-living
Church members, but also with respect to the careless neglect
of those "shepherds" who give them that license to practice
such deeds, by the incompetency of both their preaching and
their manner of exercising ecclesiastical discipline.

How many [more] scandalous practices are now, than what was
20 or 30 years ago. When Mr. Steven came to be settled
in Renfrew and Ayrshire, in the year 1777, and had the
bounds where there are now four ministers; and yet for
the large congregation he had, he served in his office for
about eleven years, before he had one rebuked for that
sin of uncleanness. The awe that he had on his hearers
can be attested by many yet alive. But he that filled his
place, was not many weeks, till he in his office, was at
that uncomfortable exercise of rebuking. And he, and
the people among whom he labours, knows what difficulties
that have been among them since on that particular.
But this congregation need not think I have them in my
eye; no, it is from my being more acquainted with them
than others, I being one in the congregation when Mr.
Steven rebuked the first. He [Mr. Steven] informed us that day, the
time that he had been in his office, and, in Providence,
never had a call to rebuke; and said, with a heavy heart,
he would to God he had not been called yet, watering
the pulpit with tears. If every congregation was
taken as particular notice of, it would be found no better.
This parish of Fenwick, perhaps, hath six for one that was
in Mr. Hacket's time, some of them of very aggravating
circumstances; having some other object for foundation
than lust of the flesh; which shews, that it is not an act
or temptation in sudden, but a meditated consulted plan
to bring about some other accomplishment. For instance,
a gentleman to send letters to a woman's parents, when
he knows they are against their daughter marrying him,
that they have committed such acts. Or young women
enticing men to the foul sin, and then making use of the
crime as soon as committed, to separate him and the wife
of his youth, who were constituted by solemn promise;
which approven authors say, is whoredom or adultery,
and such person lives in damnable adultery. But youth
is none to blame in such scandalous practices, since they
are so supported and countenanced both by natural and
moral guides. If a fama clamosa arise of any misconduct,
it will be smothered as far as possible, and even perverting
scripture to get the design carried on; "he that is joined
to an harlot is one flesh"; as if harlotry were to dissolve
a promised union, as husband and wife, that had taken
place many years before that.—Commentators say they
are one flesh, but in a filthy and abominable manner; not
as maternal parents would have beloved and respectable
children, if it were not for some mercenary end, to
do evil that good may come, whose damnation is just.

And how is young persons encouraged by old professors,
to loose, rash, and scandalous promises and practices,
with a boasting how such conduct was paid no
respect to by them, further than their tongues to express
them; what pitiful condition must the rising generation
be in, seeing this is the case, that from scripture
and our fathers' testimony, they are both doctrinally,
and practically condemned for these damnable practices
carried on; and all is [done] by the churches, counted witnesses
for that religion that is according to godliness.

~ TRUECOVENANTER.COM: SOME FURTHER CONSIDERATIONS ~

The question will undoubtedly be asked, Is this document one
of the 'Terms of Communion'? Let the question be answered carefully.
This document is not a Term—it is a document! But, the
fifth Term is:
The owning of all the Scriptural Testimonies, and earnest contendings
of Christ's faithful witnesses; whether martyrs, under the late
persecution, or such as have succeeded them, in maintaining the
same cause; and especially of the Judicial Act, Declaration and Testimony,
emitted by the Reformed Presbytery.
Therefore, if this document was a Scriptural Testimony of the Faithful Witnesses,
then, after the publication thereof,
Owning this "Testimony & Warning" was a Term of Communion
amongst those who chose to unite in fellowship with the Reformed
Presbytery.

At this day however, that church communion does not exist,—at least, not as so constituted.
Neither have any other churches constituted with the intention of owning this testimony
as one of the Scriptural Testimonies of the Faithful Witnesses. Therefore, if
any ecclesiastical communions of the present day wish to identify themselves with the
Reformed Presbytery of Scotland, and revert from present defections to former attainments,
it shall be found necessary for them to
re-model the Terms of their ecclesiastical community
in an orderly way: whether this be by revising the wording of their Terms
of Communion, or adopting a new view of what this wording embraces.
In effect, they must substantially re-constitute their communion.
Until then, the duties enumerated in this document are duties indeed. Likewise, the
sins enumerated in this document are sins indeed. By the authority of the Word of
God, these sins are censurable, susceptible of ecclesiastical discipline, within any
ecclesiastical communion. Not only so, but such duties ought to be enforced, and such sins
ought to be disciplined, and it is incumbent upon ecclesiastical authorities to
do so, as they are accountable to the King of Zion to enforce HIS laws. But, none
of the constituents of any ecclesiastical association of the present day
ought to be regarded as formally bound by this document as one of their
"Terms of Communion" until they are brought under that obligation by
their own deed, in
joining themselves unto some communion which actually owns this document,
at the time of their uniting,
as one of the Scriptural Testimonies of Christ's faithful witnesses.
Until then, such individuals cannot be accounted as
having given their assent thereto, unless
this be considered as having been given implicitly
in some previous act of assent.
It is not, however, the custom of True Covenanters
to give implicit assent to any deed of men, or to exercise implicit faith, the
necessary foundation of such an action.